T OF THE IMPACIN THE LIFE OF THE INDIVIDUAL AL-FALAH FOUNDATION For Translation, Publication & Distribution© AL-FALAH FOUNDATION FOR TRANSLATION, PUBLICATION & DISTRIBUTION 1422/ 2001. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. Views expressed by different authors of books and_ studies published by Al-Falah Foundation do not necessarily represent the views of Al-Falah Foundation. The translation of the meaning of the Qur’anic verses quoted in the text is taken from *Abd Allah Yusuf Ali’s translation of The Holy Qur'an Prepared & translated by: Muhammad M. Abd al-Fattah Edited by: Umm Farug Cook & Reima Yousif Shakeir Cover designed by: Xadijah Garrett Al-Falah Director: Muhammad “Abdu Published by: AL-FALAH FOUNDATION FOR TRANSLATION, PUBLICATION & DISTRIBUTION 24 At-Tayaran st., Nasr City, Cairo, Egypt Tel. & fax: (202)2622838 Website: www.falahonline.com E-mail: [email protected] ISBN:977-5813-92-1 VA V/VONT gla aayPreface .. XI Foreword XIII Introduction . XV Chapter One Iman and the Dignity of Man - Man in the Sight of Materialists . 3 - Man in the Sight of the Believers 6 - Man's Position Before Allah .........:.:..c.c000 orem 8 - Man's Position in Respect to the Higher Group (Angels) 9 - Man's Position in This Material World . ul - The Scholars of Islam Extol Man's Position . 1B - The Honor of Iman Comes After the Honor of Humanity ...... 16 - Man Between Islam and Materialism .. 20 - Man's Position 21 - The Nature of Man 23 - The Goal of Man ... 25 Chapter two Iman and Happiness - Where Is Happiness? .. sess 31 - Is Happiness Found in Material Pleasure? cece 34 - Is Happiness Found in Having Sons? ............000. 36 - Is Happiness Found in Experimental Science? 37 oOs Found Within Man ..... - To What Extent Material Things Contribute to Rete - Happiness Happiness .... Chapter Three Tranquility of the Soul - No Happiness Without Tranquility - The Reasons for Tranquility on the Part of the Believer ...... - The Believer's Response to the Call of His Fitrah - The Believer Is Guided to the Secret of His Existence - The Believer Is Protected from Bewilderment and Doubt - The Believer Clearly Knows His Goal and His Way to It...... - The Believer Is Connected to All That Exists .... - The Believer Lives in the Company of Allah .. - The Believer Lives in the Company of the Prophets and the Sincere People .. - Prayer and Invocation Lead to Tranquility ... - The Believer Does Not Live Between Justifications and Wishes Chapter Four Contentment - Joy, Rest, and Satisfaction Are in Contentment and Certainty - The Believer Is Content with Himself and with His Lord - The Believer Is Content with the Universe and Life ........... - The Believer Deeply Feels Allah's Bounties on Him ....... - The Believer Is Content with Allah's Judgments ..... . - The Believer Is Content with the Provisions That Allah Has Ordained for Him. 84 86 89 97 101 103 104 M4 1i6- The Meaning of Man's Being Content with What Allah Has Ordained for Him - A Story and a Lesson .... - Contentment Is a Source of Strength for the One Who Has It - Contentment Does Not Mean Keeping Silent Before Falsehood Chapter Five Security of the Soul - Security of the Soul Is Important for Achieving Happiness and Tranquility - An Example of Fear and Fretfulness - An Example of Security and Comfort .. - Iman Is the Source of Safety ............. - The Fears of Atheists and Doubters ..... - The Believer Is Secure Concerning His Sustenance - The Believer Is Secure Concerning His Lifetime .. - The Believer Does Not Fear Death ... Chapter Six Hope - Hope Is Important for Achieving Tranquility and Happiness - Despair and Disbelief Are Interrelated - Iman Produces Hope - The Necessity of Hope in Life Chapter Seven Iman and Love - The Value and Importance of Love for Achieving Happiness = Love for Allah . 119 121 125 128 147 149 151 160 167 170- Love for Nature ...... 12 ~ Love FOr Life sssossesssssensnnsenee 175 - Love for Death . 176 - Love for People. 177 - The Believer Does Not Envy or Harbor Hatred Against Anyone ... 180 - Altruism Is One of the Characteristics of the Believer ........... 184 ~ Hatred in Islam .... 186 - Tolerance Is a Part of the Creed .... 189 Chapter Eight Remaining Firm Against Adversities - Life Always Contains Adversities ... 195 - Atheists Are the Most Fretful Among People 197 - The Believers’ Firmness and Its Source .. 198 - Believing in Destiny Alleviates Tribulation . 200 - The Believer Feels Allah's Blessings, Whether in Prosperity, or in Adversity ... 201 - Calamities Pertaining to This Worldly Life Are Easy .. 201 - Some Evils Are Lighter Than Others 202 - The Sweetness of Reward and the Bitterness of Pain .. 204 + Atheists Admit the Effect of Iman During Crises... 205 Conclusion . 207 Glossary 209 TTI omPreface No one can deny the fact that the materialistic civilization has helped man tremendously to step widely on the path of materialistic progress and development and that it has secured for him such means of luxury, prosperity, and affluence that were once beyond imagination. By the same token, there is no doubt that materialistic knowledge has greatly saved man from many obstacles that would hinder his progress and promotion. However, it is quite noteworthy that this materialistic civilization has not provided man with peace, nor security, nor with tranquility of the soul. Materialistic civilization has presented means that help man lead a life of ease, yet it has not guided him to the true goals of life. It has made the appearances of things beautiful in his eyes but has not delved into the depths of his inner self. As a result, man has been afflicted by different forms of misery, unhappiness, and suffering, especially those who adopt and sanctify the modern materialistic civilization, to the extent that many of them commit suicide in order to get rid of such a life of hardship. This is because the materialistic civilization has neglected religion and does not have any interest in believing in Allah and His Messengers. A person without religion and faith is like a candle in the wind; he does not know where to go or to where heis being led. A person without religion and belief is a person who has no origin or roots and who is always inflicted with worry, confusion, and tension. He does not know what he is or the reason behind his existence. The only way out of this materialistic life of misery, upheaval, and chaos is that man should know his Lord, believe in Him, and adhere to His ordinances and instructions, if he really wants to have peace of mind and tranquility of the soul. The Impact of Iman in the Life of the Individual, by Shaykh Yusuf al-Qaradawi, elaborates on and highlights this subject in a very accurate, simple, and clear way that is apt to help the Muslim know how much faith affects man's life and provides him with happiness both in this life and in the life to come. Al-Falah feels indebted to Shaykh Al-Qaradawi for giving it the chance to present this precious book to our English-speaking readers, so that they may benefit from its valuable contents. Finally, all praises and thanks are due to Allah, without Whose help and guidance nothing can be accomplished. AL Falah Director Muhammad ‘AbduForeword Jman'", as referred to in this book, is both belief and faith in Islam in its comprehensiveness, balance, depth, and positivity. It is the belief and faith which is contained in the Qur'an and the Sunnah and which was adopted by the Prophet's Companions and those who followed them in piety. It is based on knowledge, intention, belief, and action. It is not a mere motto or a call, but a complete way of life, for the individual and the Ununah. It is a shining light that penetrates one's thoughts, feelings, and will, and is involved in every aspect of one's life, thus turning a person from a creature of no value into a creature with a mission and a goal: from an animal, into an angelic person. As iman spreads from one individual to the next, its luminous light extends to the community with its bright rays and spreads well being and true happiness, casting its blessed effect on people's lives, ideas, conceptions, feelings, morals. systems, and laws. 1. nan is an Arabic word that can be expressed in English with different words, such as “belief”. “faith”. and "certitude". Therefore. any of these words and the like will be used throughout the book as referring context, However, uman itself will be used, ie. as it is in Arabic transliteration, as long as we need to express all these meanings in one word, especially when dealing with the very special kind of iman that 1s the common denominator of this book and which is explained above. In this regard. the word "believer" in the translation will generally refer (0 one who adopts and adheres 10 this iman (Translator) > iman according to the @A nation that seeks to live according to this iman should align itself according to its requirements. It should also free itself from all things that may hinder its spread or screen its light. O Allah! Please guide us to the way of iman: The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astre Amen!Introduction Are we able to accurately determine the most important things that the individual requires and that he seeks to achieve in his life? Can we define the great objectives and far-reaching goals that his soul is searching for and which he is working hard to achieve? Yes! We can define these things if we look within ourselves and at the people around us, and if we survey and examine people's conditions in their present and past history. We can determine this if we know that we mean by "the individual" the sound and upright man, and not the eccentric, corrupted one. The individual wants to feel his humanity and live according to its requirements. He wants to feel his honor and identity, and that he has value and importance in this world. He wants to feel that there is a reason for his existence and a message in his life, that he is something countable among the numerous things in this universe, that he is a creature that is distinguished from apes, beasts, and insects, and that he was not created on this earth in vain nor was he given a mind and the ability to express himself haphazardly. The individual seeks honor along with strength. He needs strength so he can deal with nature, events, the oppression of others, and the desires of his soul, all together. He needs strength to achieve his goals and fulfil his duties. He needs strength to compensate for his physical weakness, moral deficiency, and Gill)natural indolence, in the face of fate. death. and society at large with its wide-scale, variant powers. Along with this. he is seeking something else that all other people are looking for, namely happiness. He is seeking it in this worldly life, and not only in the next life. He does not want to spend the days Allah has appointed for him in this world being sad and miserable. He wants to enjoy peace of mind, tranquility of the heart, internal safety, and spiritual satisfaction. He needs to have intense hope that lightens his life as well as great love that pervades his heart and feelings. These are the greatest things that an upright man seeks to achieve for himself as well as for whomever he loves. On the other hand, there is the eccentric individual who lives only to eat, drink, and enjoy himself just like animals, until he dies. There is also another type of person who wants to live like wolves and lions that assault and aggress others depending on their strength and enjoying their assault and aggression. These two types, and whoever resembles them, are not the criteria for all people. It is likely that any of them may awaken and start searching for his identity. He may also search - with the upright people - for honor and strength, for happiness and tranquility, and for supreme human values without which no one can find his identity, perceive his humanity, or feel that there is any value in his existence. The question is: Does iman have any effect on the achievement of these supreme meanings and deep objectives in the life of the individual? We shall try to answer this question through the following chapters of this book, Allah willing.Chapter One Iman and the Dignity of Man - Man in the Sight of Materialists - Man in the Sight of the Believers - Man's Position Before Allah - Man's Position in Respect to the Higher Group (Angels) - Man's Position in This Material World - The Scholars of Islam Extol Man's Position { - The Honor of Iman Comes After the Honor of ; Humanity - Man Between Islam and Materialism - Man's Position - The Nature of Man - The Goal of ManIman and the Dignity of Man We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of Our creation. (Al-Isra': 70) Man in the Sight of Materialists What is man? According to materialists, he is part of the sand of this earth; he was created from earth, and he walks on it, eats from it, and will be buried in it! He is a piece of flesh, blood, nerves, systems, glands, and cells; mind and reasoning is only a material excreted by the brain, just as the liver excretes bile or as the kidney excretes urine! He is a creature of no value or privilege over the other creatures. He is only one of the numerous living beings on this earth; rather, he belongs to the species of pests, insects, reptiles, and apes; he simply “evolved” and became a man! The earth on which man lives, is only a small planet in the solar system, which is in turn one of hundreds of millions of systems in the unending cosmos. This is what we have learned through modern astronomy. Copernicus also said that, in terms of place, man is a very tiny ©object in the spacious cosmos. But, in terms of time, according to Darwin as well as geologists, man is something trivial, for the lifetime of the earth extends to hundreds of millions of years, so what is the value of a hundred, or even hundreds of years that man may live? This is how materialists view man in terms of time and place. They do not even distinguish him with the names that others name him after, such as "The Divine spirit” or "the speaking soul". He is nothing but a material, animal-like body. However, what is the value of this body that represents man? "Relating the human body to its essential elements, a scientist gave the following results: If we bring a man weighing a hundred and forty pounds and examine his structure deeply, we will find that his body contains the following ingredients: - an amount of fat that is enough for making seven pieces of soap, - an amount of carbon that is enough for making seven pencils, = an amount of phosphorus that is enough for making the heads of a hundred and twenty matches, - an amount of magnesium salt that can serve as one dosage of a laxative, - an amount of iron that can be used for making a medium-sized pin,= an amount of lime that is enough for painting a chicken coop, - an amount of sulfur that can be used for purifying the hide of a dog. - and an amount of water that is enough to fill a ten-gallon barrel. These materials can be bought from any market for a sum of money that equals fifty or sixty Egyptian piasters!"”” This is the value of man as observed by materialists!"°) He is not distinguished by having a soul or any Divine gift! A contemporary Arab atheist said, "We are only an outcome of nature, just like insects. We equal nothing more than ourselves, as do insects. We only want to be what we are, just like insects. The difference between us and insects is a difference of excellence, and the difference of excellence between us and the highest kind of animal does not much exceed the difference between the lowest kind of insect and the highest kind of animal. What then will the cosmos, the sun, or the moon lose if we lose ourselves?" The opinion of Darwin and Freud, as well as of their materialistic contemporaries, is not much better than this viewpoint. According to them, man is similar to insects and apes! They see nothing in him but his structure and outward appearance and know nothing about him but clay and mud molded into shape! Thus, he is a creature that is naturally base and not in any way elevated. In short, he is an “evolved animal” 1. This was in the early seventies when this was first published 2. Muhammad al-Ghazali, Nazarat fil-Qur‘an (Reflection on the Qur'an).that was evolved from one stage to another until he reached the condition which he is now known by. Accordingly, man is originally nothing but an animal! Is there anything more uninspiring to the human soul than this? This inspiration makes man look at himself as a base creature... an animal... clay and mud! It makes him hold regression, impurity, and immorality as naturally expected from him; it urges him to indulge in indecency and iniquity; rather it makes purity, decency, striving against one’s vain desires, sacrifice, and seeking Allah's Pleasure, strange and unnatural to him! Man in the Sight of the Believers In the sight of the believers, man is a creature who is honored by Allah, Who created him in the best of molds, gave him shape, and made that shape beautiful; He created him with His own hand, breathed into him of His spirit, and made His angels prostrate themselves before him; He distinguished him with knowledge and will and made him His vicegerent on earth and the pivot of activity in the universe; He subjected to his use, all things in the heavens and on earth, and made His bounties flow to him in exceeding measure, both seen and unseen. Thus, all things in the universe are made for him and subjected to his use, but man himself was created by Allah the Almighty for Himself. Allah, Most High, says in some Divine traditions, "O son of Adam! I created you for Myself and created all things for you, so, as it is My right over you, do not (let yourself) be distracted by that which I created for you from that which I created you for.O son of Adam! I created you for Myself so do not neglect (your duties towards Me), and guaranteed your provision 50 that you may not feel tired (seeking it). O son of Adam! Ask for Me and you will find Me, and if you find Me you will have found everything, but if you lose Me you will have lost everything. And I (should) be dearer than everything to you. It is true that man is a tiny object in respect of his size and the life of his body, compared to the vastness of the cosmos, but at the same time he is a creature of great value in respect to his soul and spiritual entity. Is man in reality anything other than that soul and that spiritual entity? It is also a reality that man, with regard to his short lifetime on earth, is - if what they say is correct - an atom in the desert from the ancient geological times. Nevertheless, believers are certain that death is not the end of man; rather, it is a transitional stop to eternity that has no end... to the abode of immortality... where it is said to believers, Peace be upon you! Enter ye here, to dwell therein. (Az-Zumar: 72) This is the dignity of man in the scale of religion in general, but he has a very special standing in Islam. The Qur'an speaks about man in hundreds of verses. It is sufficient for us that the first group of verses - which are five in number - that the Archangel Jibril brought down upon the heart of Prophet Muhammad (pbuh), record man's relation with his Lord; the relation of creation and honoring, and the relation of guidance and teaching. These verses cite the word "Rabb" (literallymeaning "Lord"). which includes the meaning of teaching, caring, promotion, and degrees of perfection. These first revealed verses read, @ Proclaim! (or Read!) in the name of thy Lord and Cherisher, Who created-created man, out of a (mere) clot of congealed blood: proclaim! And thy Lord is Most Bountiful. He Who taught (the use of) the Pen.- taught man that which he knew not.» (Al- Alag: 1-5) Man's Position Before Allah In many verses in various surahs, the Qur'an shows how man is near to Allah, and how Allah is near to man. It is such nearness that has eliminated the need for mediators and those who seek profit through religion. those who have made of themselves "doormen" at the "gates" of Allah's mercy that embraces all things, but Allah knows that they are liars. He states in the Qur'an, When My servants ask thee concerning Me, I am indeed close (10 them): I listen to the prayer of every suppliant when he calleth on Me. (Al-Bagarah: 186) To Allah belong the East and the West: whithersoever ye turn, there is the presence of Allah. ® (Al-Bagarah: 115) elt was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. (Qaf: 16) ©¢ There is not a secret consultation between three, but He makes the fourth among them, nor benveen five but He makes the sixth, nor between fewer nor more, but He is in their midst, wheresoever they be. (Al-Mujadalah: 7) The Prophet (pbuh) stressed upon this meaning in the Hadith Qudsi that he informed us of from his Lord: "Lam as My servant thinks 1 am, and Lam with him whenever he remembers Me: if he remembers Me in himself, I remember him in Myself: if he remembers Me in a group of people, I remember him in a group of people that is better than them; if he draws near to Me @ hand's span, 1 draw near to him an arm's length, and if he draws near to Me an arm's length, I draw near to him a fathoms length: and if he comes to Me walking. I go to him at speed. This is man's position in the sight of Allah. Man's Position in Respect to the Higher Group (Angels) Man's position in the Higher Group. in the heavenly spiritual worlds, is such a position that was not even given to the nearest angels, for it was man for whom Allah chose this position, namely to be Allah's vicegerent on earth. The Qur'an reads, «Behold, Thy Lord said to the angels: ‘Iwill create a vicegerent on earth.’ They said: 'Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?’ He said: ‘I know what ye know not.’ And He taught Adam | Narrated by Al-Bukhari.the names of all things; then He placed them before the angels, and said: ‘Tell Me the names of these if ye are right.' They said: ‘Glory to Thee: of knowledge we have none, save what Thou hast taught us: in truth it is Thou Who art perfect in knowledge and wisdom.’ He said: ‘0 Adam! Tell them their names.' When he had told them, Allah said: ‘Did I not tell you that I know the secrets of heaven and earth, and | know what ye reveal and what ye conceal?" (Al-Bagarah: 30-33) Allah wanted to honor this species and show its standing in these spiritual worlds, so He commanded the angels to greet this new creature, by bowing before him in respect and glorification: Behold, thy Lord said to the angels: ‘lam about to create man from clay: when I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him.’ So the angels prostrated themselves, all of them together: not so Iblis... » (Sad: 71-74) Iblis protested against the command of His Lord and refused to greet this man, being motivated by envy and conceit. Thus, he became one of the disbelievers and challenged man, holding him as his enemy. The Qur'an tells us about the result of this obvious enemy, saying that Allah said to him, &Then get thee out from here: for thou art rejected, accursed. And My Curse shall be on thee till the Day of Judgment.» (Sad: 77-78) This is man’s position in the spiritual worlds.Man's Position in This Material World Man's position in this material spacious cosmos is as the position of a disposing master to whose use all things in this world have been subjected, as if all things in this cosmos were "woven" for him and “cut out" to suit his "size". It is Allah Who hath created the heavens and the earth and sendeth down rain from the skies, and with it bringeth out fruits wherewith to feed you; it is He Who hath made the ships subject to you, that they may sail through the sea by His command; and the rivers (also) hath He made subject to you, And He hath made subject to you the sun and the moon, both diligently pursuing their courses; and the night and the day hath He (also) made subject to you. And He giveth you of all that ye ask for. But if ye count the favours of Allah, never will ye be able to number them.» (Ibrahim: 32-34) We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of Our creation. » (Al-Isra’: 70) 4lt is Allah Who has subjected the sea to you, that ships may sail through it by His command, that ye may seek of His Bounty, and that ye may be grateful. And He has subjected to you, as from Him, all that is in the heavens and on earth: behold, in that are Signs indeed for those who reflect. ® (Al-Jathiyah: 12-13)«Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made His bounties flow to you in exceeding measure, (both) seen and unseen? (Luqman: 20) This is man's position in this universe and his relation with the things therein. But why was man given this supreme position, although the universe contains many things which are bigger and larger than him? It is the secret of the light which is derived from Allah's Light, and the breath which is from Allah's spirit. It is the breath that made him ready for the vicegerence on earth, and for undertaking the greater trust of responsibility, which the Qur'an describes in a literary, excellent way, saying, 4 We did indeed offer the Trust to the Heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it... > (Al-Ahzab: 72) Tt is by virtue of this readiness that man is given choice concerning his destiny, because Allah has facilitated for him all means of guidance and removed all excuses: Nay, man will be evidence against himself.» (Al-Qiyamah: 14) # Let him who will, believe, and let him who will, reject (it). ? (Al-Kahf: 29) ># Truly he succeeds that purifies it, and he fails that corrupts it! ® (Ash-Shams: 9-10) 4 If ye did well, ye did well for yourself: if xe did evil. (ve did it} against yourself. > (Al-Isra’: 7) Islam has elevated man and considers everything that belongs to him: his soul and body, his mind and heart, his will and conscience, his instincts and desires... It has never imposed any difficulties on him (in religion), nor has it ever prohibited anything good and beneficial for him. It has never closed a gate to goodness before him, nor has it ever left him alone to be cheated by those who trade with the religion. Rather, it addresses him directly: <0 man! What has seduced thee from thy Lord Most Beneficent? Him Who created thee, fashioned thee in due proportion, and gave thee a just bias; In whatever Form He wills, does He put thee together. % (AL-Infitar: 6-8) $0 thou man! Verily thou art ever toiling on towards thy Lord painfully toiling, bur thou shalt meet Him. ® (Al-Inshiqaq: 6) The Scholars of Islam Extol Man's Position This is a concise but elaborated picture of man’s position as presented in the Qur'an. All the prominent Muslim scholars and scientists in different fields and specializations have extolled this human position. ~-@®Abu Bakr ibn al-~Arabi, a scholar of Figh, said, "Allah the Almighty has never created a better creature than man, for He created him as living, knowledgeable, mighty, able to speak, able to see, able to dispose of his affairs, wise ... and these are the attributes of the Lord (Glorified and Exalted be He)." In his Thya' ‘Ulwm ad-Din, Imam al-Ghazali explained the reasons why Allah's servants love Him. He mentioned that among these reasons is the harmony between the entity of man and the entity of Allah (Glory be to Him). It is a hidden harmony that does not relate to resemblance in picture or form, but to hidden meanings, some of which can be mentioned in books and some cannot. He said. “What can be mentioned is the servant's nearness to his Lord (Glory be to Him) as regards the attributes that Allah has commanded him to imitate and follow, that is, to adopt the morals of Lordship. Thus it was said, ‘Adopt Allah's morals,’ and that is by acquiring the good attributes which are originally derived from the Divine Attributes, including the attributes pertaining to knowledge, beneficence, benevolence, kindness, bountifulness, mercy, and guidance, in addition to any other noble trait of the Shariah. All this draws man near to Allah (Glorified be He).” "On the other hand, it is not permissible to write down in books what is denoted by the Qur'anic statement: of They ask thee concerning the spirit (of inspiration). Say: 'The spirit (cometh) by command of my Lord... ¢ (Al-Isra': 85) Here the Qur'an indicates that this is a Divine command that is beyond the understanding of creatures. This is even more obvious in the Qur'anic ®-statement: ¢When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him. (Sad: 72) That was why He made His angels fall down in obedience unto him. This is again implied in the Qur'an, We did indeed make thee a vicegerent on earth» (Sad: 26), as Adam deserved to be Allah's vicegerent only by virtue of this harmony. This is further referred to in the Prophetic hadith, ‘Surely Allah created Adam in His own image.) Those who lack sound understanding think that this image refers to an apparent, concrete image, so they adopt theories of assimilation, embodying, and resemblance (as regards Allah and man)! There is no doubt that Allah, the Lord of the worlds, is far beyond what such ignorant people allege. It is also referred to in Allah's saying to Prophet Musa (pbuh), ‘J was ill and you did not visit me!" He said, 'O my Lord! How was that?’ Allah said, ‘My servant, so and so, fell ill and you did not visit him. Had you visited him, you would surely have found Me with him!" This harmony only appears through persistent performance of voluntary acts of worship, of course, as well as perfect performance of religious obligations. Allah, the Almighty, says in a Hadith Qudsi, ‘My servant continues to draw near to Me with voluntary acts (of worship) so that I shall love him. When I love him I am his hearing with which he hears, his sight with which he sees, his tongue with which he speaks..." 1, Narrated by Muslim. 2. Narrated by Al-Bukhari. 3. Al-Ghazali, ya’ ‘Ulum ad-Din (Revitalization of the Sciences of Religion).Imam ibn al-Qayyim said, "Allah (Glory be to Him) favored man with special gifts among His creatures. He honored, preferred, and dignified him; created him for Himself and created all things for him: gave him out of His knowledge, love, nearness, honoring, that which He did not give to anyone else; subjected all things in the heavens, on earth, and what is between them to his use; used even His angels, who are near to Him, for his benefit, and made them his protectors during his sleep, awakening, travels, staying at home...etc; sent down His Books to him; sent him Messengers also from among men; and addressed him directly... Thus man has a special position that none of the other creatures has."("” The Honor of Iman Comes after the Honor of Humanity These are the meanings of dignity and honor that the Islamic creed inculcates in the heart of the believer from the viewpoint of his being a "man". Yet in respect of his being a "believer", he feels deeper meanings, more supreme honor, and his iman elevates him to a very high position that can never be reached by any normal means! He, in the capacity of his being a member on this nation of iman, feels greater dignity and even more honor: Ye are the best of Peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. ® : (Al Imran: 110) 1. Ibn al-Qayyim. Madarij as-Salikin (Degrees of Those Pursuing the Way Ww Allah). e®&Thus have We made of you an Ummah justly balanced, that ve might be witnesses over the nations. (Al-Bagarah: 143) He has chosen you, and has imposed no difficulties on you in religion... » The believer feels the honor that Allah has recorded in His Book for believers along with the attribution of honor to Himself and His Messenger: But honour belongs to Allah and His Messenger, and to the Believers. (Al-Munafiqun: 8) He feels that he has been granted dignity and freedom with which he rises to where no one can transcend him and where he can master and be mastered by none: And never will Allah grant to the Unbelievers a way (to triumph) over the Believers. (An-Nisa’: 141) He feels that he is protected by Allah, the Beneficent the Merciful, through His help, support, care, and guidance: «That is because Allah is the Protector of those who believe, but those who reject Allah have no protector. ® (Muhammad: 1) @ Allah is the Protector of those who have Faith: from the depths of darkness He will lead them forth into light. Of those who reject Faith the patrons are the evil ones: fromlight they will lead them forth into the depths of darkness... (Al-Bagarah: 257) The believer feels that Allah is always with him, watching, protecting, and helping: 4..and it was due from Us to aid those who believed. (Ar-Rum: 47) In the end We deliver our Messengers and those who believe: thus is it fitting on Our part that We should deliver those who believe! » (Yunus: 103) He feels that he is protected by Allah, the Ever-Strong the Almighty, Who defends him against the evil plots of conspirators and aggressors: Verily Allah will defend (from ill) those who believe: verily, Allah loveth not any that is a traitor to Faith, or shows ingratitude. (Al-Hajj: 38) The Qur'an takes believers as a criterion of righteousness or unrighteousness of deeds, as their judgments are considered by Allah, and their views regarding deeds are linked with the view of Allah and His Messenger: And say: 'Work (righteousness): soon will Allah observe your work, and His Messenger, and the Believers.’ » (At-Tawbah: 105) This verse denotes that the believers’ pleasure is derived from Allah's Pleasure. By the same token, the Qur'anic statement —C)—Grievous and odious (is such conduct) in the sight of Allah and of the Believers » (Ghafir: 35) denotes that when they hold something as grievous and odious, it means that Allah holds it as such. These great meanings and supreme feelings. once inculcated in the entity of an individual, makes him an honorable, glorified, high-spirited, and optimistic man who never humiliates himself before anyone or surrenders to a tyrant, a transgressor, or to wealth or high status; and his motto becomes "I am a master in this universe and a servant of Allah alone". Being aware of this, one is not astonished to know that a black slave like Bilal ibn Rabah, being absorbed in deep belief, prided himself above the arrogant "masters", and raised his head high. This is because he, by virtue of his belief, had become more supreme than them in the sight of Allah. He would look at Umayyah ibn Khalaf, Abu Jah] ibn Hisham, and other leaders of the Quraysh and noblemen of Makkah, in view of his being one endowed with eyesight looking at blind people, and one who is walking in the light at people who are blundering in darkness. Allah the Almighty says, Can he who was dead, to whom We gave life, and a light whereby he can walk amongst men, be like him who is in the depths of darkness, from which he can never come out? » (Al-An‘am: 122) 4s then one who walks headlong, with his face grovelling, better guided, or one who walks evenly on a Straight Way?» (Al-Mulk: 22)Likewise, it is not strange to know that an illiterate Bedouin, from the people of the desert, like Rib*i ibn “Amir, after having been enlightened by the Islamic creed and the verses of the Qur'an, stood before Rustum, the general of the Persian forces, paying no attention to his power or attendants, or the gold and silver glittering around him. When Rustum asked him, "Who are you,” he answered him with honor supported by faith, in a way that has been recorded by history, saying, "We are people sent by Allah to lead people away from the worship of creatures, to the worship of the Lord of creatures, alone; from the life of hardship to another life of ease; and from the injustice of doctrines to the justice of Islam". Man Between Islam and Materialism Man's belief in the Divine honor that Allah has bestowed on him, his standing in the heavens, and his leading position in this universe, makes him feel how valuable is his identity which derives its honor from his special connection to Allah as well as his connection to all things in the cosmos. Thus, he is armed with a sense of honor and self-respect in the face of iniquity and humiliation, and never feels trivial or lost. This feeling, with which the believer lives, is a great gain in the world of and perception as well as in the world of reality consciousne: and conduct. There is a big difference between the following two men: one who lives with the belief that he is just an "animal" from a high species that has no roots before his existence nor extension after his death. He also believes that his connection to the spacious existence does not excel the apes’ connection to it. The ~@other man, however, lives with the belief that he is a vicegerent of Allah on earth, who is assigned by Him to establish the truth, serve as a means to goodness, and spread beauty in this universe. He feels that the whole universe is subjected to his use, that the honorable angels protect him, that the Lord of all is with him, that he is one of those on whom Allah has bestowed His Grace, of the Prophets, the sincere, the martyrs, and the righteous, and that his existence does not end with death, for he was created for a life of eternity. This well-established and certain feeling of man’s standing in this universe, is one of the essential points in which the Islamic creed contradicts the materialistic ideology, which is spreading throughout Western civilization today, concerning the issue of what man i The contradiction between the two views is represented in three essential matter: 1. man's position in this universe, ey . his instinctive nature which Allah created in him, and wo . his goal and role in this life. Man's Position The Islamic creed defined man's position in this universe since Allah the Almighty said to the angels, "J will create a vicegerent on earth", as mentioned before. He is a creature with a special position among the other creatures: he is not an inanimate object, a plant, an animal, an angel, or a devil. but a unique, honored, and responsible creature that does not stand alone in this world as some atheists claim. Rather, he stands bythe will of the Lord Who originated him and gave him various abilities; the God Who created him in the best of molds, taught him speech, and granted him the faculties of hearing and seeing, heart, and intellect. Man is not a slave nor is he subjected to anything in this universe, except his being a servant of Allah alone. This is man's position according to Islam, but from the materialistic perspective he is not an honored creature that was brought to existence by a Great Creator, but a "devilish" plant that comes from nonexistence to existence by itself, lives by itself, dies by itself, and whose story is ended by its death. In short, man is an animal that may be described as an "elevated animal” or a "social animal" or an "evolved animal", but after all he is an “animal”. However, via experimental science, he managed to “overcome” nature and control materials, and also with this science he became this evolved animal that looks to himself as a god who can do anything he wants on earth, thinking that he is completely controlling it. This materialistic view concerning man has produced two different feelings: 1. Man's feeling of triviality and loss and his looking at himself in a purely animalistic perspective. 2. The feeling of self-conceit and pride, which leads man to consider himself a god when he discards the existence of the True God and acts as a god who is not to be asked about his deeds, as was claimed by Julian Hiksli"” when he described man in the modern time as Allah who can originate things and has a free will! 1. See the translation of his book by Hasan Khattab under the title "Al-Insan fi al-’Alamn al-Hadith’. @When man started to awaken from the inebriety of conceit through scientific progress, industrial revolution, and financial flourishing, he started to feel a psychological crisis in respect of his being a distinguished man. This can be observed in the writings of critics among them, such as Alexis Carl in his book “Man .. The Unknown Creature," Shpengler in his book "Collapse of the Western Civilization," in addition to Toynbee, René Genoa, Koln Wilson, and others. The Nature of Man Man's nature is one of the most dangerous areas that one may ever approach, as people inevitably go astray when dealing with this issue. This relates to the duality and complexity of his instinctive nature which Allah created in him: he is neither a pure lust nor a pure mind, nor is he a pure body or a pure soul, as his structure contains both aspects. Professor Seshot, an American scientist working as a professor at Yale University, said in his book "Life of the Soul", "The strange dual nature of man is a matter that has confused scientists for a long time. This is because the physical aspect in man - i.e., his body - lives, grows, and then dies, yet still there is something that is not perceived by the senses and that seems to control this body. This thing can feel and think. It is that side that contains the essence of his entity Man seems to be two beings: one is material and the other is immaterial, but one wonders: is each of them real, or is one of them only an illusion? Error and deviation which appear when anyone tries to understand the nature of man and conceive his reality, always “>comes as a result of neglecting either of these two elements in his entity, or as a result of disconnecting them and considering that each of them is separated from the other." Islam has defined the nature of man in the best and most perfect way, because Islam is the word of Allah and man is His creation, and a creator of something is the best one to know about its nature: & Should He not know, He that created? And He is the One that understands the finest mysteries (and) is’ well acquainted (with them).» (Al-Mulk: 14) Allah created man as a physical body and a transparent soul... a body that attracts him to the earth and a soul that looks forward to the heavens... a body that has instincts and lusts and a soul that has hopes and expectations... a body that has desires which resemble those of an animal and a soul that has longings like those of the angels. This dual nature is not an accidental or secondary matter in man, but is the nature with which Allah created him and qualified him to be His vicegerent on earth. When He created Adam, He gathered both the handful of clay and the breath from His spirit: ¢ Such is He, the Knower of all things, hidden and open, the Exalted (in power), the Merciful; He Who has made everything which He has created most Good: He began the creation of man with (nothing more than) clay, and made his progeny from a quintessence of the nature of a fluid @despised: but He fashioned him in due proportion, and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give. » (As-Sajdah: 6-9) The creed of Islam has not neglected the spirit for the sake of the clay, nor has it neglected the clay for the sake of the spirit: but rather it gathers between them both in a harmonious, congruous unity, giving each its right without exaggeration or negligence. History has witnessed religions and doctrines that built their philosophies on the non-consideration of the physical, corporal side of man, along with the application of torment to it, so as to facilitate his spiritual growth to gain purity and strength, such as the Barhamiyyah of India and the Christians who believe in celibacy. Opposite to this trend is materialism that denies the existence of the soul in man and of the God of the universe, as it only believes in material, tangible things that can be perceived by the senses and controlled by experimentation. Man, according to this trend, lives as half a man, or even lower, as he lives only for the animalistic part within him. The Goal of Man Man's goal and mission in life has been clearly depicted in Islam. Man was neither created in jest, nor was he left without purpose. yet he was created for a goal and wisdom and not just for himself. He was not created to be a slave of one of the elements of the universe, nor was he created to enjoy life as ®animals do, nor was he created to spend his lifetime, whether long or short, and then be buried underground, eaten by worms, and be ended forever. Man was created to know Allah, worship Him, and be His vicegerent on earth. He was created to undertake the greater trust in this short life: the trust of duties and responsibilities, so that he may go through trials and obligations and thus be prepared for another life of eternity. It is truly great that man was not created for himself but to worship Allah. It is also great that he was not created for this perishable, mortal life, but for immortality! They said that fools live to eat and intellects eat to live. This statement does not provide any solution, for "living" itself is not a goal, and thus the question why man lives remains. Materialists say that he lives for himself and for worldly pleasures. Believers say that he lives for his Lord, the Most High, and for the next, everlasting life: Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account)? Therefore exalted be Allah, the King, the Reality. (Al-Mu'minun: 115-116) There is a huge difference between one who lives for himself and one who lives for his Lord, and between one who lives for worldly pleasures and one who lives for an existence which is not limited by time or place!According to the materialistic, atheistic view, man has no goal, for a goal requires a purpose and this view denies that man was created for any purpose. So man has no mission in life except the mission of seeking livelihood and its embellishments, or in other words, seeking the adornments and enjoyment of this worldly life! Nothing more! Then when man's short lifetime ends, everything in his existence perishes with it. How truthful are the Qur'anic words: 4 Say: "Short is the enjoyment of this world... » (An-Nisa’: 77) This enjoyment is not only short but also valueless and trivial, for it is purely animalistic. Once a man of letters mocked at the seekers of this enjoyment, saying, "Whoever's goal is to satisfy his stomach and genitals, equals nothing more than what goes out of them". How sufficient for us are the Qur'anic words: ...while those who reject Allah will enjoy (this world) and eat as cattle eat; and the Fire will be their abode. (Muhammad: 12) Man, according to materialists, does nothing but satisfy his desires and lusts, that is to say the demands of his animalistic side, which thus grows and swells at the cost of the other sides which consequently languish or waste away. This fast growth of the animalistic side of man is like a tumor that finally leads to man's entire destruction. Man should have a goal other than his own self and its vain desires, otherwise he will continue to go around in a vicious cycle. He may also become as a Western writer said whendescribing the "existentialists” whose philosophy deals with the issue of man’s establishment of his identity and existence alone. He said, "The likeness of the existentialist is as the likeness of a dog that keeps running around himself to reach his tail but neither reaches it nor stops running. This is a game that dogs play when they have nothing to do, so they seek to have fun through things that do not lead to any result.” This comparison reminds us of the parable that the Qur'an presents for whoever throws away the verses of Allah, clings to the earth. and follows his own vain desires. Allah the Almighty says, And recite (O Muhammad) to them the story of him to whom We gave Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaytan (Satan) followed him up. and he became of those who went astray. And had We willed, We would surely have elevated him therewith but he clung 10 the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the description of the people who reject Our Ayat. So relate the stories, perhaps they may reflect. Evil is the likeness of the people who reject Our Ayat, and used to wrong their own selves. (ALA raf; 175-177)" 1. This translation is quoted from Dr. Muhammad Tagi-ud-Din al-Hilali and Dr, Muhammad Muhsin Khan's Interpretation of the Meaning of The Noble Qur'an. (Translator)Chapter two Iman and Happiness - Where Is Happiness? - Is Happiness Found in Material Pleasure? i - Is Happiness Found in Having Sons? - Is Happiness Found in Experimental Science? - Happiness Is Found Within Man - To What Extent Material Things Contribute to Achieving Happiness LIman and Happiness Happiness is the paradise of dreams that all mankind seek, including philosophers with their meditation and abstraction and the common people with their naivety and simplicity; and kings in their towering palaces and the wretched people in their small huts. It is unbelievable that someone could be seeking hardship for himself or that he is pleased with melancholy. Where Is Happiness? This is a question that has always confused people: where is happiness? Many people sought it where it could never have been, so they returned just like a seeker of pearls in a desert, with nothing, and feeling exhausted, depressed, and disappointed! As a matter of fact, people in different eras tried all kinds of material pleasure and enjoyment and all forms of sensible desires, but none of those - alone - brought them true happiness, and perhaps they found a new aspect of grief with every new kind of these pleasures. Is Happiness Found in Material Pleasure? Some people think so and thus expect to find happiness in wealth and luxury. On the contrary, reality confirms that countries which enjoy a high level of living and prosperous life, ~@still suffer hardship, depression, and misery and are constantly seeking other ways to happiness. The editor-in-chief of Rusa-l-Usuf magazine, which takes an impartial stance towards spiritual meanings and values, published a reportage in the form of two essays a few years ago entitled "The Residents of Paradise are not Happy". The residents of paradise that he was referring to in the title, are the residents of Sweden who enjoy a very high economic Jevel, and who scarcely fear poverty, senility, unemployment. or any calamity or hardship. This is because the government guarantees huge regular aid for every individual who may face any of these calamities, so that he may not suffer from poverty or any economic need. Sweden assigns a certain amount for every Swedish individual, out of the national income, which equals five-hundred and twenty-one Egyptian pounds every year, that is to say about forty-three pounds every month. The socialist government of Sweden has nearly managed to remove all differences between classes, by prescribing progressive taxes and creating all kinds of health and social insurance, which are not found in other countries. Every Swedish resident has the right to a pension, or support due to illness, incompetence, high cost of living, housing, or blindness. and receives it in cash. He also enjoys free treatment in hospitals. Motherhood support is paid for all women. It includes the costs of delivery, medical care in hospitals, as well as an additional support for the newborn @) -Insurance against work injuries is obligatory The conditions of support concerning unemployment are the best on an international level. The state gives very high social support for children, including financial support amounting to forty pounds a year until the child attains sixteen years of age, free health support, free transportation expenses for vacations that the child enjoys. until the age of fourteen, and schools with low-cost dues to care of children under school age all day. Education at all stages is free. Along with this, students receive support in the form of clothing and living support for the disabled. Excellent students receive loans that reach to two hundred and fifty pounds. The state also grants loans to furnish the houses of the newly-weds that reach to three hundred pounds with a small amount of interest that is repaid within five years. One third of the taxes that the Swedish people pay is spent by the state on social insurance. The state pays eighty percent of these taxes in the form of financial support. The largest budget is that of the ministry of social affairs followed by that of the ministry of education. Along with these guaranties that cover all aspects of life, the journalist mentioned that the Swedish people suffer from worry, solitude, distress, tension, complaining, dissatisfaction, and despair. As a result, they flee from this life of hardship through suicide to which thousands of people resort, to be rid of the psychological torment from which they are suffering.The writer of the reportage concluded that the secret behind this hardship relates to one thing: deprivation of faith... any kind of faith. The Unites States of America, the richest country in the world, has not achieved happiness for its people despite its wealth, its skyscrapers, spacecraft, and abundant income. Even one of its thinkers stated, "Life in New York is a beautiful cover of a case of distress and hardship!" This distress was observed by all the intellectuals of the East and the West. From the people of the East, the great martyr Sayyid Qutb recorded this in his book, which has not been published yet, Amrika Allati Ra‘ayt" (America That I Saw). From the people of the West, the French writer Francoise Sagan who visited New York twice then wrote a book where we read, "New York is burdensome for man. Its heart beats faster than the hearts of its residents. Actually, the crisis that the residents of New York are suffering is a sentimental one. Blood is boiling up in the hearts of the muscles of those exhausted, hasty Americans. They want to economize time without knowing how to spend that time..." Thus, abundant wealth does not necessarily bring happiness, nor is it the essential element in its achievement. Rather, it often occurs that abundant wealth is a cause of tribulation in this worldly life before the Hereafter. That is why Allah the Almighty says about a group of hypocrites, Let not their wealth nor their (following in) sons dazzle thee: in reality Allah's plan is to punish them with these things in this life. ® (At-Tawbah: 55)“Punishment” here refers to hardship, suffering, pain, grief, and illness. This is a worldly punishment which involves suffering like that which is mentioned in the Prophetic hadith that reads, "Travelling is a piece of suffering.” This is also the suffering that we ourselves witness as inflicted upon those whose intention is only directed towards this worldly life, those who want to gain all knowledge about it, and those whose hopes are connected to it, so their souls always suffer and they are never satisfied. We read in a hadith narrated on the authority of Anas where the Prophet (pbuh) gives an accurate description of this psychological suffering, "Whoever whose intention is (only directed to) the Hereafter, Allah makes his richness in his heart (i.e. grants him contentment), brings his (self) together (ie. grants him tranquility and peace of mind), and (the good things of) worldly life (that have been predestined for him) come to him (even) unwillingly; and whoever whose intention is (only directed to) worldly life, Allah makes his poverty between his eyes (ie. inflicts him with dependence on others), disunites his (self) (ie. inflicts him with confusion and bewilderment), and none of (the good things of) worldly life comes to him except those that Allah has predestined for him." Among the most strenuous forms of suffering in this worldly life is what Ibn al-Qayyim defined as disuniting one's self and heart and having poverty before one’s eyes. Were it not that the T. Narrated by AtTirmidhi on the authority of Anas ibn Malik, Ibn Majah and others narrated a tradition near to it on the authority of Zayd ibn Thabitlovers of this worldly life were addicted to its love, they would have asked to be rid of this suffering. However, most of them are still complaining about it. Among the forms of suffering is that of the heart and body by shouldering worldly tribulations, fighting against them, and bearing the hardship of this fighting. One of the righteous predecessors said, "Whoever loves this worldly life should get himself accustomed to bearing calamities". A lover of this worldly life suffers (at least) one of three tribulations: chronic grief, continuous suffering, and endless regret and sorrow. This is because whenever he gets some of its pleasure he seeks something better. The Prophet (pbuh) said, “Were it that a son of Adam had two valleys of gold, he would have sought a third one." Prophet “Isa the son of Maryam (pbuh) said that the likeness of a lover of this worldly life is as the likeness of a drinker of intoxicants: the more he drinks from them, the more he feels thirsty. Is Happiness Found in Having Sons? It is a fact that children are allurements of the life of this world, but there are many who cause their parents to suffer and treat them with disobedience and ingratitude, instead of the kindness, obedience. and gratitude they deserve. Moreover, many parents were killed at the hands of their own sons because the latter craved after their wealth or because they prevented them from satisfying some of their vain desires. There are many examples of children's disobedience and impiety in their treatment of their parents and the distress of thelatter because of this. That is why many parents throughout the ages expressed their anger with their children because of their ingratitude. King Lear cried - on the tongue of Shakespeare - saying that there is no more painful thing than the canine of a snake except an ungrateful son! Is Happiness Found in Experimental Science? Can material, experimental science, which has made great achievements for man, bring him happiness? It is a fact, as Dr. Muhammad Husayn Haykal said’, that science has revealed for man many things in life and enabled him to enjoy its luxury to an extent that has never come to the mind of any human being before. It is also a fact that thirst for knowledge is a characteristic of the human soul, for whenever man understands the secrets of something he is pushed to examine these secrets or to search again for something new. Nevertheless, knowledge in itself, is not a means of happiness. Rather, it often leads to worry and confusion. Happiness is a beautiful dream flying before us with wings of light. It is fresh air that we inhale but never feel satisfied, no matter how much of it we inhale. Happiness is a goal that the sons of Adam have been trying to reach since the time of their father until today. They chase after it but whenever ‘one of them is about to reach it, distress and hardship drag him back. This happiness is not found in science, since science is a lust and lusts do not bring about true happiness. Many scientists and scholars spent their lifetimes pursuing science and 1. In his book Al-Iman wal-Ma’rifah wal-Falsafah (Faith, Knowledge, and Philosophy). “D>knowledge but when they arrived at the end of their life's journey, they regretted their prolonged endeavor because their knowledge had caused them more grief. Consequently they recommended that their sons should be raised in an atmosphere of faith, and be left to live according to their inborn nature, and not try to reveal the secrets of the unseen through science. Our knowledge is quite limited, no matter how profound it may seem, if compared to the extent of endless existence. Nietzsche as well as other great scholars, who spent their youth pursuing knowledge. stated that science is undoubtedly a violator of the secrets of the unseen. They confessed that when they realized that the screens of the unseen were countless and endless, they felt weak and imagined that they were just chasing after a mirage, even though the end of this mirage is the whole of reality. In spite of his materialistic view, the British philosopher Bertrand Russell confirmed that man has achieved victory through science in his struggle against nature, but in his struggle against his own self, he has failed to gain any victory and science has not availed him in any way. He also confessed that religion is still the dominator of this field. Dr. Henry Link, the well known American psychiatrist said, opposing those who deny belief in the unseen in the name of science and respect for ideology, and indicating that science alone cannot achieve for man the means to true happiness: “Actually, there are now in every field of science, phenomena that encourage this wrong trend of the glorification of reasoning. Nevertheless, it is psychologists who have ®discovered that absolute dependence on reasoning is apt to destroy man's happiness, and perhaps undermine the foundations of his success. Moreover, this discovery has been the result of direct experiments made by those scholars with people and scientific tests that they applied to thousands of them. It is also important to confirm that they reached these discoveries by means of education and religion, character, and the philosophy of life in general. We will never be guided to decisive solutions to the thorny problems of life or achieve happiness only through the development of information and scientific knowledge. This is because the promotion of science means an increase in confusion and chaos. Unless all these sciences are gathered together under the standard of the obvious daily facts of life and subjected accordingly, they will never lead to the liberation of the minds that created and discovered them. On the contrary, they will definitely lead to the collapse of these minds. Still, this unification should be fulfilled through a way other than that of science; that is, the way of faith." Happiness Is Found Within Man Thus, happiness is not in having abundant wealth, or in enjoying power and prestige, or in having a large number of children, or in gaining benefits and profit, or in material science. Happiness is an abstract thing that cannot be seen by the eye, measured by quantity, stored in cases, or bought by money. It is something that man feels in the form of purity of the soul, 1, Al-"Awdah ila al-Iman. one)tranquility of the heart, and peace of mind. It is something that springs from within man and is not imported from outside. Tt was said that once a man became angry with his wife and menaced her saying, "I will cause you much misery!" “You cannot make me unhappy, just as you cannot make me happy,” said the wife quietly. He asked angrily, "How can I not do so?" "If happiness was in my expenses, you would stop giving them to me, and if it was in jewels and precious dresses, you would deprive me of them, but it is in something that no one possesses,” she replied trustfully. The husband said with astonishment. "What is it?" His wife answered in full certitude, "I find my happiness in my faith, and my faith is in my heart, and my heart is controlled by my Lord, alone!” This is true happiness, which no human being can give to anyone or take by force from whomever Allah has granted it. It is happiness that one of the righteous believers felt and thus said, “We enjoy such happiness that if kings knew about it they would fight us with the sword to get it!" Another believer felt this spiritual pleasure filling his heart, so he said, "Sometimes I have such great feelings that I say, ‘If the residents of Paradise are enjoying what [ am enjoying, then they must be enjoying a good life’. " Those who are granted this blessing pay no attention to calamities, no matter how terribly harmful they may be, and smile even if life turns hard and unfavorable. Unlike others, they philosophize pain, considering it a blessing for which they must show gratitude to Allah, as if they had spiritual glands that produce a special substance with which catastrophes turn into blessings!To What Extent Material Things Contribute to Achieving Happiness No one can deny that the material side (of life) has a role in the achievement of happiness. But how? The Messenger of Islam (pbuh) said, ‘Part of the happiness of a son of Adam is: a good wife, a good house, and a good means of transport." However, this is not everything. as it is measured by quality not quantity. It is sufficient for a man to be free from material things that embitter his life, such as a bad wife, a bad house, and a bad means of transport, to be given safety and well being, and to get sustenance without hardship or suffering. How truthful this Prophetic hadith is: "Whoever comes upon the morning safe, with his body healthy, and having the food (that he needs; on this day, seems to have possessed the whole world." If happiness were to be a tree whose stem iy the human soul and the human heart, then belief in Allah and the Hereafter would be its water, nutrition, air. and light. Iman gives man springs of happiness that never diminish, nor can happiness ever be achieved without them. These are the springs of tranquility, security, hope, contentment, and love. Each of them will be dealt with in detail in the following pages. 1. Narrated by Ahmad on the authority of Sa'd ibn Abi Waggss, 2. Narrated by Al-Bukhari, AtTirmidhi, and Ibn Majah,Chapter Three Tranquility of the Soul - No Happiness Without Tranquility - The Reasons for Tranquility on the Part of the Believer - The Believer's Response to the Call of His Fitrah - The Believer Is Guided to the Secret of His Existence - The Believer Is Protected from Bewilderment and Doubt - The Believer Clearly Knows His Goal and His Way tolt - The Believer Is Connected to All That Exists - The Believer Lives in the Company of Allah - The Believer Lives in the Company of the Prophets and the Sincere People - Prayer and Invocation Lead to Tranquility - The Believer Does Not Live Between Justifications and WishesTranquility of the Soul 4 It is He Who sent down Tranquillity into the hearts of the Believers, that they may add Faith to their Faith... (Al-Fat-h: 4) No Happiness Without Tranquility Some years ago, I read in Al-Mukhtar magazine a great essay written by a brilliant American doctor, where he said, “Once, when I was still a youth, I set a table of the approved good things of life. So, I wrote a list of the worldly desired things: health, love, talent, strength, wealth, and fame. Then I presented it proudly to a wise old man. He said to me, ‘It is an admirable table and it has been arranged in an acceptable form, but it seems you have not cited an essential element without which your table becomes an unbearable burden.’ Then, he beat with the pen on the whole table and wrote a couple of words: tranquility of the soul. After that the old man said, ‘This is the gift that Allah saves for His chosen ones. Although He provides many people with intelligence and health, and although wealth is vulgar and fame is not extraordinary, He provides tranquility of the soul according to due measures.’ By way of clarification, he added, ‘This is not my own opinion, for I am only reporting from the Psalms, from Orilus,and from Ladans. These wise men invoked Allah to make worldly life under the feet of fools, and to grant them hearts free of confusion!" At that time. it was difficult for me to accept this, but now, after half a century during which I have had personal experience and precise observation, I have realized that tranquility of the soul is the ideal goal of a successful and good life. I now know that the other merits do not necessarily bring one tranquility. I myself observed that this tranquility sparkles without support of wealth or even health. With tranquility a hut can be a wide palace, and without it a king finds his palace to be like a dock or even a prison.” This speech was said by a man from America, the country of prosperity and wealth, gold and science, freedom and progress. He said it after experiencing life for a long time during which he found no better or more valuable blessing than heartsease and tranquility of the soul. They are wise words that we record here so that we can benefit from them. Still, wisdom is the missing goal of the believer: whenever he finds it, he is the most worthy of it. There is no doubt that tranquility of the soul is the primary source of happiness, but how can man reach it when it is something that cannot be produced by intelligence. science, health, strength, wealth, fame, or prestige, or by any other material, worldly provision? We answer this question certainly by saying that there is only one source of tranquility, and that is belief in Allah and the Last Day; true and pure belief that is not spoiled by doubt or hypocrisy. This answer is witnessed by reality and history, and —@confirmed by the perception of every just person who truthfully contemplates his own condition as well as the condition of the people around him. Life witnesses that the most worried, distressed, and confused people who feel trivial and lost are those who are deprived of iman. Their life has no advantage, even though it is full of different kinds of pleasure, for they do not realize its nature, or know its goal, or understand any of its secrets. So, how can they obtain easiness of heart and tranquility of the soul? This tranquility is the fruit of iman and the goodly tree of monotheism that brings forth its fruit at all times, by the leave of its Lord. It is a heavenly gift that Allah sends down upon the hearts of the believers from among the residents of the earth, so that they can stand firm if people are confused, be pleased if people are displeased, be certain if they are obsessed with doubt, be patient if they are impatient, and forbear if they are rash. This tranquility filled the heart of Prophet Muhammad (pbuh) on the Day of Emigration, so he did not feel grieved, afraid, or worried, nor did doubt approach his heart &... for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion: they nwo were in the Cave, and he said to his companion, ‘Have no fear, for Allah is with us’. (At-Tawbah: 40) His Companion, Abu Bakr (may Allah be pleased with him), was very worried, not about his own life but about the Prophet's and the destiny of the Message. He said to the Prophet (pbuh), while the enemies were surrounding the cave, "O Messenger ofAllah! If anyone of them looks under his feet, he will see us!" In order to make his heart firm, the Prophet (pbuh) said, "O Abu Bakr! What do you think of (the destiny of) two persons when Allah makes the third among them?” This tranquility is a spirit from Allah and a light with which the frightened person becomes secure, the worried one becomes tranquil, the grieved one finds condolence, the tired one finds rest, the weak one becomes strong, and the puzzled one finds guidance. This tranquility is a window to Paradise, which Allah opens for His believing servants. Through this window they receive the gentle wind of Paradise, its shining light, and its peerless fragrance, so that they can taste the reward of some of their righteous deeds as a small example of the delights that they will enjoy later. With these gentle breezes do they taste the pleasure of rest and satisfaction, peace and safety. The Reasons for Tranquility on the Part of the Believer Someone may wonder: why is the believer the most worthy of heartsease and tranquility of the soul among people, and why does man not find tranquility in science, culture, and philosophy, or in the products of science that have made life easy and beautiful? The answer to this question needs elaboration of the reasons and psychological norms that have made the believer the most worthy among people, of tranquility and heartsease. This is elaborated as follows.The Believer's Response to the Call of His Fitrah'”’ The first cause of tranquility on the part of the believer, is that he has been guided to the fitrah that Allah created in him. This fitrah is in complete harmony with the natural disposition of all existence. Therefore, the believer lives according to his fitrah in peace and agreement, and not in war and dispute. Man's fitrah contains emptiness that cannot be filled by science, culture, or philosophy, but only by belief in Allah (Glorified and Exalted be He). This human fitrah remains thirsty for guidance until it is guided to Allah and believes in Him. By then man gets rid of all tiredness, thirst, fear, confusion, bewilderment, worry, and loss, and is granted instead guidance, tranquility, and stability. If man does not find his Lord, although He is nearer to him than his jugular vein, he is really miserable, unlucky, and his endeavors are fruitless! He will not find happiness, tranquility, or truth... he will not even find his own soul. 4... like those who forgot Allah; and He made them forget their own souls! (Al-Hashr: 19) Imagine how a man lives without being able to find his own soul while he is, in his own sight and the sight of people, a human being who has a mind, sight, and hearing, and perhaps he is an enlightened university graduate or a great professor! L. Fitrah ed to refer to man’s natural disposition or his inner character, or to the instinctive religion (Islamic monotheism), which Allah created in mankind, (Translator)How can a man find his own soul when he does not know it? How can he find his own soul when he is screened from it by his pride and self-conceit, or distracted from it by following his own vain desires and lusts? Man's creation is wondrous indeed! He was gathered between a handful of the clay of the earth and a breath from Allah's spirit. Whoever knows the handful of the clay and forgets the breath of the spirit fails to know the tue nature of man. By the same token, whoever gives the earthy side its nutrition of food and drink and does not give the spiritual side its nutrition of iman and knowledge of Allah, has surely violated the right of the human fitrah, as he has deprived it of the chief elements of its life. Ibn al-Qayyim (may Allah have mercy on him) said,‘ "There is disconnection in the heart that can only be removed by drawing near to Allah; there is desolation that can only be eliminated by seeking friendliness with Allah; there is sadness that can only be displaced by being pleased with knowing Him and truthful in serving Him; there is worry that can only be pushed away by fleeing to Him; there are flaming regrets that can only be extinguished by being content with His commands, prohibitions, and judgements, and by adherence to this until one meets Allah; and there is a gap that can only be bridged by loving Him, repenting to Him, remembering Him persistently, and being sincere for His cause, for - without this - this gap will never be bridged even if one is given the world and all things therein.” 1. Inhis book Madarij as-Salikin (Degrees of Those Pursuing the Way to Allah).Tbn al-Qayyim did not say these words only as a scholar but also as one who experienced, tasted, perceived, and observed their meanings and effects. This is the pure human fitrah that finds its wanquility only in knowing Allah, believing in Him, and resorting to Him. It is the fitrah that the Arab polytheists were not able to deny in the pre-Islamic period of ignorance, in spite of their pride and obstinacy. lf indeed thou ask them who has created the heavens and the earth and subjected the sun and the moon (to His Law), they will certainly reply, ‘Allah’... & (Al Ankabut: 61)” This fitrah may be violated by doubts and vain lusts and profaned by evil thinking, or following of one's vain desires, or blind imitation of one's fathers and forefathers, or blind obedience to masters and nobles. Moreover, man may be inflicted with self-conceit and self-admiration and thus think that he can manage his own affairs without Allah! However, this pure fitrah withers but does not die. It hides but does not fade away. When man is inflicted with any hardship or calamity that he cannot bear or remove, nor can anyone else push it away, his hidden deep fitrah appears and his voice goes out invoking Allah and repenting to Him. 4 When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch! ¥ (AL-Isra’: 67) 1. This meaning is repeated in several surahs of the Qur'an. &This fitrah is a fact that all researchers agreed upon throughout the history of nations, religions, and civilizations. They found that man always kept to some religion and worshiped some god. A prominent historian said, "History contains cities without palaces, factories, and forts, but never without temples.” The great deviation that has afflicted humankind throughout their long history is not in denial of Allah's existence and His right to be worshiped but in worshiping others instead of Him or along with Him. That is why the mission of all the Messengers of Allah in all ages was to distract people from the worship of creatures to the worship of the Creator. Their first call to their people @ Serve Allah, and eschew Evil... > (An-Nahl: 36) “O my people! Worship Allah! Ye have no other god but him...) Hence the eternal Book of Allah, the Ever-honorable Qur'an, pays great attention to the Oneness of Allah, worshiping Him alone, seeking His help, dependence on Him, and repentance to Him. It does not pay similar attention to the establishment of Allah's existence because this existence is generally agreed upon and only few obscure people in every age argue about it but no one listens to their call. L. This statement is mentioned in the Qur'an at the tongues of Prophets Nuh, Hud, Salih, and Shu'ayb, in Surat al-A’raf in the verses: 59, 65, 73, 85, and its meaning is also mentioned in other surahs. @®Once I read peculiar words written by an atheist who was known for attempting to cast doubts on religion. He demanded his readers not to believe him if he himself wrote something that would negate his belief or depict him as an atheist. He said, "If I asked my soul and mind to doubt, they would not be able to do so, and if they wanted me to doubt, I would not be able to do so either. If I negated my belief with my own words, I myself would not believe these words. My feelings are stronger than all my words! If someone said that he did not love himself or did not love life, would you then believe him, or would he himself believe his own words? Can we negate ourselves or our feelings with words? Undeniable facts cannot be negated by mere words. Likewise, belief in Allah, Prophets, and religions is one of the undeniable facts that cannot be weakened or made doubtful by words, which may be ambiguous or ineffective because they have been produced as a result of mere enthusiasm. My belief equals: I am existent then I am a believer - I can think then I am a believer - I am a human being then I am a believer!" The one who said these words, wrote after that many pages that he blackened with disbelief, doubt, and error. Yet, this confession that he recorded frankly and strongly indicates that iman is, as we said, a pure nature that cannot be resisted or defeated. What concerns us here is that man cannot live without iman, nor can he live without a god that he glorifies, fears, wishes for his/its beneficence, worships, and depends on, even though the one worshiped is not called a god and submission to him/it is not named worship.lam really sorry for those poor people who oppose their fitrah and deprive themselves of the light of iman; those wretched ones who argue about Allah without knowledge, without guidance. and without a Book of enlightenment. I am sorry for them for two reasons: firstly because they entered this life then left it without enjoying the pleasure of the best and greatest thing in it, namely iman. Indeed, they are miserable and deprived! If someone misses something important from among the pleasures of this worldly life, people say that he has lost half of his lifetime, so what about one who has missed the soul of life and life of the soul? What about him who has deprived his heart of the joy of iman? Those poor people have lost their own selves and their own existence; they have lost life and what is after life; they have lost eternity. They have lost everything because they have lost iman. How truthful are these words that were mentioned in one of the Divine traditions as said by Allah the Almighty to His servant, "O My servant! Ask for me and you will find Me. If you find me, you will have found everything, and if you lose me, you will have lost everything.” May Allah have mercy on His righteous servant who said, "O my God! What is he supposed to find whoever loses You? And what is he supposed to lose whoever finds You? Surely, whoever is pleased with someone as an alternative to You, fails; and whoever desires any other than You, loses.” Secondly, I feel sorry for those deprived atheists when they forsake the worship of Allah and indulge in the worship of others. They believe - and express this belief to others - that theyhave been "liberated" from all forms of servitude and they no longer submit to or believe in Allah, the God and the Lord. They have denied the truth and exchanged the better for the worst; they have exchanged servitude to the Creator for servitude to creatures; they have exchanged the One God for various gods and have taken one another as lords besides Allah. Every one of them is a slave of more than one master and submits to more than one god. They are confused, distracted, and scattered from inside. Can anyone of these ever be compared to the believer who has refused all false gods and destroyed all the idols in his heart; who is pleased with Allah alone as a god, depends on him, repents to Him, seeks His protection, follows His judgements, and never takes any god other than Him or seeks protection or judgement of any other than Him? Which of the two parties is better and guided: those who knew Allah and never submitted to any other than Him, or those who denied Him and became slaves and servants of more than one god? (Az-Zumar: 29) This Qur'anic verse illustrates the case of a slave belonging to many masters who are partners at variance with one another, ®as each of them wants him to do something that the others do not and directs him towards a direction different from that of the others, so he is bewildered and does not know whom he should obey. On the other hand, there is the example of a believer who is a slave of one master, without partnership or variance, so he knows his master and knows what pleases him and how to please him. Although the verse refers to the polytheist and the monotheist, reality has confirmed that every atheist is a polytheist, even though polytheists worship other gods besides Allah and atheists worship many gods other than Allah. The Believer Is Guided to the Secret of His Existence Every man has in his depths hidden voices calling on him and questions that need answers that may remove the worry which confounds his soul. What is the world? What is man? Where did he come from? Who made both of them? Who disposes of their affairs? How were they both initiated? What will be their end? What is life? What is death? What will happen to us after this life? Is there anything after this passing life’? What is our relation with eternity? These questions have always captured man's mind since his creation and they will continue capturing it until life comes to an end. He never found, and will never find, decisive answers to them except in religion. Only religion reveals the great secret of existence and is the only reference that can offer definite and convincing answers to these questions. COIslam, in particular, is the best religion to offer these conclusive answers that convince sound minds and are in harmony with the pattern on which Allah has made mankind. The Qur'an declares, &So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind. (Ar-Rum: 30) Therefore, if the human fitrah is left without an external effect, it will be guided to Islam itself. This is confirmed by the Prophetic hadith that reads, "Every newborn child is delivered with fitrah'”’, but his parents make him a Jew, a Christian, or a Magi." Fitrah and the mind say that people were not created of nothing. nor did they create themselves or anything else. The Qur'an states, & Were they created of nothing, or were they themselves the creators? Or did they create the heavens and the earth? (At-Tur: 35-36) Fitrah and the mind say that there should be a creator of this wondrous man and this spacious universe, and that this creator should have profound knowledge, ultimate wisdom, enforceable will, and great might. The Qur'an says, Such is Allah, your Lord, the Creator of all things. There is no god but He: then how ye are deluded away from the 1. Here, fivrah refers to temperament or instinctive disposition that makes the child ready to accept the religion of Islam, (Translator) @DTruth! Thus are deluded those who are wont to reject the Signs of Allah. It is Allah Who has made for you the earth as a resting place, and the sky as a canopy, and has given you shape-and made your shapes beautiful,-and has provided for you Sustenance, of things pure and good;-such is Allah your Lord. So Glory to Allah, the Lord of the Worlds! » (Ghafir: 62-64) Fitrah and the mind say that there should be a reason behind and a goal for this Most Wise Creator's regulation of this universe and putting man therein, for His ultimate wisdom necessitates that the creation of all these things must be for some purpose. The Qur'an says, {We created not the heavens, the earth, and all between them, merely in (idle) sport: We created them not except for just ends: but most of them do not understand. » (Ad-Dukhan: 38-39) These just ends for which the heavens and the earth were created, are deduced by the mind and perceived by fitrah - although it is still an ambiguous feeling - that man has a mission in this existence, and that there is another life after this life of tribulation and morality. This afterlife is the final goal where good-doers will be rewarded for their good-doing and evil-doers will be punished for their evil-doing, so that things that are bad will not be equal to things that are good, and the righteous will not be equal to the immoral. Wisdom requires this, for Allah the Almighty says, Not without purpose did We create heaven and earth and all between! That were the thought of Unbelievers! But woe @®to the Unbelievers because of the Fire (of Hell)! Shall We treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall We treat those who guard against evil, the same as those who turn aside from the right? % (Sad: 27-28) Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account)? (Al-Mu'minun: 115) Fitrah and the mind perceive that this Most High Creator has a right over His servants owing to His being their Creator and One Who provides them with uncountable bounties and blessings. This right requires that they know Him, show Him gratitude, obey Him, and worship Him alone. The Qur'an calls upon all people: 40 ye people! Adore your Guardian Lord, Who created you and those who came before you, that ye may become righteous, Who has made the earth your couch and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). (Al-Bagarah: 21-22) The Qur'an explains the goal of the creation of the heavens and the earth in general, and the creation of jinns and mankind in particular, saying, # Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah haspower over all things, and that Allah comprehends all things in (His) Knowledge. (At-Talaq: 12) 1 have only created Jinns and men, that they may serve Me. No Sustenance do I require of them, nor do I require that they should feed Me.» (Adh-Dhariyat: 56-57) With these Qur'anic answers the believer is guided to the secret of his existence and the existence of the whole world. He has known Allah and has consequently kno'vn everything, revealed all mysteries, and been guided to all good things. He has learned that the world is Allah's kingdom, all things in it are from among the effects and results of His mercy, and man is His vicegerent who was created to serve and worship Him and to undertake His trust. He has been instructed that life and death are predestined by Allah, that this worldly life is the abode of obedience and the Hereafter is the abode of retribution, and that the blessed one is he who is guided by Allah's guidance and the wretched one is he who turns away from His Message. Man is subjected to trials and tribulations and held responsible in this mortal life in order to be prepared for eternal life. Death is a bridge that connects between the two lives. The believer has gently and confidently obtained answers for the questions that philosophers spend their lives searching for without reaching satisfactory results. He has known where he came from, why he came, where he should go, why he lives, why he dies, and what is waiting for him in the afterlife. He has learned all this from a source that never errs nor forgets, from ~~the Revelation of Allah (Glorified and Exalted be He). Whoever knows the reality of existence from the Lord of existence has been guided to a straight way. When a skeptical and atheist philosopher was dying, he felt very afraid of dying and wondered where he would go after death. A righteous man was informed about that so he said, "His ignorance will cause us no loss. He does not know where he will go but we do know where he and we will go. Allah the Almighty says, As for the Righteous, they will be in Bliss: and the Wicked-they will be in the Fire. (AF-Infitar; 13-14) Religion has brought proofs and signs that complete man's natural disposition and helps his mind grasp the truth, and not otherwise. Everything that is ambiguous to fitrah has been made clear by religion, and everything that is brief and doubtful to the mind has been detailed and made doubtless by religion. Fitrah is neither pure reasoning nor pure feeling but a mixture of reasoning and feeling. Religion has come to address fitrah as a whole, with reasoning and feeling, the mind and the heart altogether. Those who only depend on the power of the mind in pursuit of a sound, well established creed and a clear, integral idea that explains the nature of the universe and reveals its mysteries, have taken the mind beyond its limits and specialization and neglected an important part of the human fitrah. which is the aspect of feeling and subconscience, i.e. the heart. They have also closed a wide gate which they so badlyneed and without which their endeavors turn fruitless; that is Revelation. No matter how intelligent the mind is and how capable it is of applying experimentation, analogy, and deduction, it is as limited as human energy and confined to restrictions pertaining to place, time, heredity, and environment. So, there must be some source that guides it to the truth if it errs; this source is Revelation, which is the basis of the religion. Revelation has freed man from the trouble of searching for things that may disperse his energy without gaining satisfactory results. It has freed him from indulging in haphazard, dark ways which he does not know where they will lead him. It has presented information to him that he should know - and that he can know - about the beginning and end of existence, its goal and secrets, in an easy, pure way that is free from argumentation and affectation. What is man supposed to know about his own existence, about the existence of the huge world around him, and about the owner of this great kingdom (Glory be to Him), if he seeks this alone, without proof from Allah's Revelation? He will be like one who goes through a desert where he knows no way, so he finds only a mirage that he mistakes for water until when he comes up to it, he finds it to be nothing. He will also be like one who swims through seas of darkness so he cannot reach land or any other destination, as illustrated in the Qur'an: #.. like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark)clouds: depths of darkness, one above another: if a man stretches out his hand, he can hardly see it! For any to whom Allah giveth not light, there is no light!» (An-Nur: 40) As a matter of fact, many thinkers, past and present, tried to reveal the mysteries of existence to find tranquility of the soul but failed because they tried to do so through human philosophy, and not through Allah's Guidance and Revelation. After studying many of the ideas and thoughts of both his contemporary scholars and those before him and after having deep knowledge of the philosophical and kalami” concepts in his age, Al-Fakhr ar-Razi said? "I have contemplated kalami books and philosophical programs and methods and concluded that they are insufficient. I have also observed that the nearest way is the way of the Qur'an. Whoever experiences this contemplation will reach the same conclusion that I have reached." Once someone wished at the end of his lifetime that he could be granted iman like that of the old people! Philosophers did not even have this kind of iman. Thus human philosophies failed to bring the human heart tranquility which is the primary element of its happiness. It is |. Kalami here is an Arabic adjective referring to something pertinent to a science known as “Ilm al-Kalam (The Science of Kalam), which deals with Allah's Divine Being, Attributes, and Names in the light of the teachings of Islam. (Translator) 2. In his book Agsam al-Ladhdhat (Types of Pleasure).impossible that a man attains happiness when doubt deprives him of sleep during the night and worry spoils his daytime. Just people know that the nearest and safest way to tranquility and heartsease is the way of the infallible Divine Revelation. It is the "protective serum" against destructive doubt and frightful worry. €So hold thou fast to the Revelation sent down to thee: verily thou arton a Straight Way. » (Az-Zukhruf: 43) So put thy trust in Allah: for thou art on (the Path of) manifest Truth. % . (An-Naml: 79) The path of manifest truth is a clear path where there is no ambiguity, confusion, difference, or suspicion. Man's feeling that he is on the "path of manifest truth" and on a "straight way" is a feeling that is only bestowed on whoever believes in Allah's Revelation and Guidance. As for one who turns away from Allah's Guidance and Message, he is 4. like one whom the evil ones have made into a fool, wandering bewildered through the earth, his friends calling, ‘Come to us’, (vainly) guiding him to the path. Say: ‘Allah's guidance is the (only) guidance..." (Al-An’am: 71) Revelation alone is a matchless means to certainty in a lot of the remarkable issues of existence. Still, there is no certainty without Revelation, there is no tranquility without certainty, and there is no happiness without tranquility. With Revelation, thebeliever reaches the degree of "certainty of mind", and perhaps his soul is raised to the degree of "certainty of sight"? or that of “the very truth and certainty"°” In this regard, one of the righteous predecessors said, "Were all secrets to be revealed for me, it would not have increased my certainty!" This is because he had such deep faith in Revelation that the facts of existence were clear in his sight, as if he saw them with his own eyes without the least amount of obscurity. Also, once another righteous predecessor said, "I have actually seen Paradise and Hell." Someone asked him, "How can you see them while you are still in this worldly life?" He answered, "Prophet Muhammad (pbuh) saw them so I saw them with his eyes. Seeing them with the eyes of the Prophet is surer to me than seeing them with my own eyes, for my sight may decline when seeing them but the Prophet's never declines.” The Believer Is Protected from Bewilderment and Doubt With this simple, deep iman that has been brought by Revelation, supported by the mind, required by fitrah, and witnessed by each and every thing in existence, the believer is secure from doubt, confusion, panic, and mental and psychological bewilderment that those who doubt and deny the truth suffer. With this clear, convenient iman, the believer has revealed the greater mysteries of existence, for he knows his beginning and destiny, and his goal and mission. Rather, he 1, See the Qur'an, Surat at-Takathur, verse 5. (Translator) 2. See ibid, verse 7. (Translator) 3. See ibid, Surat al-Wagi'ah, verse 95. (Translator) Gmknows the beginning, end, goal, and mission of the entire existence, so he is no longer in doubt and has been given answers to all the questions that he needed to know. He knows that he has a Lord, Who is the Lord of all things, and that He has created him, fashioned him in due proportion, honored him, made him His vicegerent on earth, guaranteed his sustenance, subjected to his use all things in the heavens and the earth, and made His bounties flow to him in exceeding measure, both seen and unseen. So he trusts in His Lord, obeys Him, and seeks protection with Him. By virtue of this iman, he has betaken himself to a powerful support and grasped the most trustworthy handhold that never breaks. The believer knows that in this short life among people, good is mixed with evil, justice with injustice, truth with falsehood, and pleasure with pain. This is not the goal or the end; it is only a preparation for another eternal life where every soul will be rewarded according to its own deeds. Thus the believer is no longer in need of asking about life and death: what is their secret, or what is after them. He no longer needs to ask about that because he knows and strongly believes that he was created for eternity, and death only transfers him from one stage to another or from one abode to another. The believer knows that he was not created in jest and that man was never left uncontrolled, without any purpose. Allah sent people Messengers with clear signs to teach and guide them to the truth, giving them glad tidings of His reward and warning them against His punishment. This was done in order that people could know what would please Allah and thus follow it and what would displease Him and thus leave it. Messengers werealso sent to establish justice, judge between people according to it, and to be good examples for them to follow. The believer knows that he is not strange in the spacious universe around him, nor is he isolated from it. He is not lonely any more by virtue of his iman. The whole universe is with him, for its natural disposition is iman, declaration of the glory of Allah, the Most High Lord, and prostration to Him, for He has created and further given order and proportion and has ordained laws and granted guidance. 4 The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; and yet ye understand not how they declare His glory! Verily He is Oft-Forbearing, Most Forgiving! (Al-Isra': 44) These great gains that the believer has been granted can only be best evaluated by those who have been deprived of them or those who deeply contemplate the conditions of those who have been deprived of them. The life of those who deny and doubt Allah and that they will meet Him on the Day of Judgement, is a senseless and meaningless life that is full of worry, bewilderment, and questions for which they have no answers. They do not believe in anything that they can trust concerning the issue of their own existence and the existence of the whole universe: Where did they come from? Who brought them? Why did he bring them? Where will they go after this short worldly life, wherein they do not know its secret or goal? What is this universe? How was it initiated? What is its goal? What is their relation with it? @DTheir limited minds cannot offer them answers that satisfy their curiosity and remove the darkness of doubt, bewilderment, and confusion. Sometimes they find answers to these bewildering questions but they soon deny what they have agreed upon. They never adhere to a decision, an idea, a view, or a way. Their poetry shows how they believe that they came to existence without choice. One of them would say that he should have been consulted before coming to the world and thus he declares his disapproval and displeasure against this existence which is nothing but tribulation and suffering. Another one would express how he came to the world without being consulted as if he would be able to dispose of his own affairs better than his Lord if he had been consulted! Another would inquire about the reason why people were created, as there is no available information in this regard. Such people are always afflicted with doubt and confusion, for they have not the least certainty and only depend on thoughts and conjecture. More ironically, one of them would refuse to marry lest he should wrong his progeny by bringing them to life, just as his parents wronged him before! This doubt, which is inflicted on those who doubt the existence of Allah and His Wisdom, Justice, Mercy, retribution in the Hereafter, and Revelation, is not an easy thing; it is a painful torment and a flaming fire that burns them and consumes their hearts; whenever its flame decreases, they fall again into further doubts so the fire rises again to bring them back to more strenuous torture! They cannot get rid of this worry that deprives them of tranquility of the soul, peace of mind, restful sleep, and apeaceful life. All their life, day and night, is just like Allah the Almighty describes as 4a life narrowed down ».\"! The Believer Clearly Knows His Goal and His Way to It The Person who is not granted the blessing of iman suffers many worries and is divided between various desires. He is always in a state of internal struggle, bewildered as regards his numerable instincts and unaware of which of them he should satisfy. He does not know whether he should satisfy his instincts, the community in which he lives, or the society as a whole. To satisfy all people is an unreachable goal, for if someone satisfies the reputable among his people, the disreputable among them will be displeased with him, and vice versa. In this connection, there is a well-known story of an old man with his son and donkey. Once an old man rode his donkey and let his child walk behind him. Some women blamed the old man for this, so he let the boy ride and walked behind him. Some men blamed the child for this, so they both rode the donkey. This time the old man and his son were blamed for not having mercy on the animal, so they both walked together while the donkey walked ahead of them. The people mocked at them, so the boy suggested that they should carry the donkey so that they might be rid of blame. His father commented, "If we do so, we will get tired and the people will accuse us of indecency for making the donkey, which is to ride, a rider. You can never satisfy all people, my son!" 1. Quran: Taha: 124.The believer has been freed from all this because he has restricted all goals to one, which he does his best to reach, namely Allah's Pleasure with which he pays no attention to people's pleasure or displeasure. He has unified all his intentions into one intention, which is pursuit of the way that leads to Allah's Pleasure. He asks Allah in every prayer to guide him to this way and help him follow it: ¢ Show us the straight way'p."” It is one way where there is no deviation or diversion. 4 Verily, this is My Way, leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) Path.» (Al-An‘am: 153) There is a big difference between two men: one who knows his goal and the way to it, so he is reassured and untroubled, and one who has gone astray, so he lives without any goal and does not know where he should go. Is then one who walks headlong, with his face grovelling, better guided, or one who walks evenly on a Straight Way? p (Al-Mulk: 22) For the sake of this goal the believer pays no attention to difficulties, hardship, and suffering. He cheerfully offers everything dear and beloved in sacrifice. A prominent example of this is Khubayb ibn Zayd. The polytheists crucified him and then surrounded him and showed pleasure with his suffering, thinking that he would have a nervous breakdown or that fear would penetrate his heart. Yet he looked at them with mockery and said that he did not mind in what way he should be killed, as long as he was killed as a Muslim. 1. Qur'an: Al-Fatihah: 6,Any of the Prophet's Companions and those who followed them with goodness would cast himself into the heat of battle, fighting and expecting death while he seemed to say, I hastened to Thee, O my Lord, to please thee. » (Taha: 84) Once one of them was speared in the chest and the spear reached his back but he said, "I have won, by the Lord of the Ka*bah!" In the battle of Al-Ahzab (the Confederates), the believers were tried and shaken with a mighty shaking, as the enemies came upon them from above them and from below them. The eyes grew wild, the hearts reached to the throats, the people were harboring doubts about Allah, and the hypocrites uncovered their hostile feelings, saying, "Allah and His Messenger promised us nothing but delusions!" In this horrible atmosphere, the believers were as tranquil and good-natured as they had always been. and said words that Allah has recorded in His Book: « When the Believers saw the Confederate forces, they said: ‘This is what Allah and His Messenger had promised us, and Allah and His Messenger told us what was true.’ And it only added to their Faith and their zeal in obedience. » (Al-Ahzab: 22) What was the source of the tranquility that filled the hearts of those strivers while being in the heat of the fight? It was iman alone! How truthful are the Divine words: It is He Who sent down Tranquillity into the hearts of the Believers, that they may add Faith to their Faith; for toAllah belong the Forces of the heavens and the earth; and Allah is full of Knowledge and Wisdom. » (Al-Fat-h: 4) Say: Truly Allah leaveth, 10 stray, whom He will; but He guideth to Himself those who turn to Him in penitence, those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction." (Ar-Ra‘d: 27-28) The believer has tranquility and heartsease because he knows his goal and the way that he should follow. It is the way of those on whom is the Grace of Allah, of the Prophets, the sincere, the martyrs, and the righteous; the Straight Way that Prophet Muhammad (pbuh) called for: €.. and verily thou dost guide (men) to the Straight Way-the Way of Allah, to Whom belongs whatever is in the heavens and whatever is on earth. (Ash-Shura: 52-53) With this Straight Way, the believer, as far as his morals and conduct are concerned, is tranquil, sure, firm, clear, straight, simple, and not bewildered by contradictory trends or confused by incompatible desires, nor is he negatively affected by any internal struggle: should he do this or not, or should he do this or that? He has clear principles and firm criteria that he refers to in all his actions. They guide him to what is right and warn him against what is wrong. The Book of his Lord is the most sufficient source of guidance for him and His Messenger is his best teacher:@... there hath come to you from Allah a (new) light and a perspicuous Book wherewith Allah guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto the light, guideth them to a path that is straight. » (Al-Ma'idah: 15-16) Along with this, the believer has an ever-watchful conscience and an incorruptible heart that guides him to the truth regarding doubtful matters and adversities. The Prophet (pbuh) said, .. and consult your heart (for the truth) even if the people say that it (the mater under question) is excusable or permissible.” To the believer, the ethical criterion is clearly and firmly restricted to the Pleasure of his Lord, obedience to Him, and avoidance of His prohibitions. He believes with certainty that this brings him and all mankind happiness and goodness both in this worldly life and in the afterlife. He never goes beyond Allah's limits and always obeys His commands, paying no attention to any worldly profit he may lose, and resisting his instincts, desires, and habits that may distract him from doing so. This is strong, true iman and these are some of its consequences. The following wondrous story - of a believing father and his son - is a remarkable example of certainty that involves not the least shred of doubt and hastening to obey Allah's commands without any hesitation. Once an old man longed for a son, so he invoked his Lord to grant him one. Allah accepted to grant him a son despite his oldage and sent him angels who gave him glad tidings of ¢a boy ready to suffer and forbear». The father loved his son very much and was strongly attached to him, and the more he grew the more his father’s love for him increased. However, Allah, the Most Wise, wanted to put the father and the son to a hard test. The father was ordered to offer his beloved son to Allah in sacrifice. He did not hesitate between the call of sentiment and the call of faith, or between the call of Revelation and the call of fatherhood in his heart. Likewise, the son did not protest against the command of his Lord even though it was against his own life; he did not even vibrate between love for life and obedience to Allah's command. The father and son's certainty overwhelmed all the natural feelings in this regard so they both submitted their wills to Allah, and the son laid prostrate on his forehead for sacrifice. This is the story of Prophet Ibrahim, Allah's Intimate Friend, with his son Prophet Isma‘il (peace be upon both of them). The Qur'an illustrates this unique faith and tranquility in the face of such an extraordinarily difficult trial in the best way, showing the peerless devotion of the great father and the matchless patience of the honorable son. Allah the Almighty says, So We gave him the good news of a boy ready to suffer and forbear. Then, when (the son) reached (the age of) (serious) work with him he said: 'O my son! I see in vision that 1 offer thee in sacrifice: now see what is thy view!’ (The son) said: ‘O my father! Do as thou art commanded: thou will find me, if Allah so wills one practising Patience and Constancy.’ So when they had both submitted their wills (to ®Allah), and he had laid him prostrate on his forehead (for sacrifice), We called out to him, ‘O Ibrahim! Thou hast already fulfilled the vision!’ Thus indeed do We reward those who do right. For this was obviously a trial and We acrifice: and We left (this blessing) for him among generations (to come) in later times: peace and salutation to Ibrahim! Thus indeed do We ransomed him with a momentous reward those who do right for he was one of Our believing Servants. (As-Saffat: 101-111) This conclusion involves the secret of the whole story and the key to the great sacrifice: ¢... for he was one of Our believing Servants». It is their being servants of Allah and their believing in Him alone. Being a servant of Allah means freeing oneself from subjection to anyone and anything else, as there should not be any subjection to any creature in the heavens or on earth, even Satan, the whisperer of evil, who withdraws after his whisper, and who cannot influence Allah's servants in any way. # As for My servants, no authority shalt thou have over them. ® (Al-Isra’: 65) Being a servant of Allah also means that one submits to Allah's judgement with both contentment and submission, without hesitation or doubt. The believer does this because he believes that Allah's disposition of his affairs is better than his own disposition, that He (Glory be to Him) is more merciful to him than his own parents, and that He knows best what is good for him.The true believer knows the requirements of this servitude to Allah and acts accordingly. He has set his face, firmly and truly, towards Him Who created the heavens and the earth, climinated all signs of polytheism from his heart, and pushed away from his life, all forms of evil and false deities. He has never taken a protector besides Allah nor has he ever sought a judge other than Him. He has clearly realized the way he should follow so he is following it straightly, without deviation, confusion, or ambiguity. ¢Say: ‘Verily, my Lord hath guided me to a Way that is straight,-a religion of right,-the Path (trod) by Ibrahim the true in Faith, and he (certainly) joined not gods with Allah.’ Say: 'Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the Worlds: no partner hath He: this am I commanded, and I am the first of those who bow to His Will.' Say: ‘Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)?" (Al-An‘am: 161-164) With this clear direction, the believer has no complicated problems, for he knows the right way and is following it based on clear evidence, without timidity, hesitation, worry, or doubt. This is the way of the return to Allah's command, full submission to His judgement, and certainty that goodness of both this worldly life and the Hereafter is involved in following Him and being pleased with Him as a Lord. @®It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger, to have any option about their decision...» (Al-Ahzab: 36) The answer of the Believers, when summoned to Allah and His Messenger, in order that he may judge between them, is no other than this: they say, ‘We hear and we obey': it is such as these that will attain felicity. » (An-Nur: 51) Yes... it is people like these who will attain felicity in the Hereafter by entering Paradise and obtaining Allah's Pleasure and in this worldly life by enjoying tranquility of the soul, heartsease, and contentment. The Believer Is Connected to All That Exists The believer is connected with all that exists and lives in harmony with it. The universe is not his enemy nor is it strange to him; it is the field of his reasoning, contemplation, and meditation, and the reflection of Allah's blessings, favors, and signs of His mercy. This entire spacious universe is subjected to Allah's norms and ways and celebrates His praises, just like the believer. The believer regards it as a guideline that guides him to his Lord. With this harmonious perspective his soul is enlarged and he widens the spheres of his life along with the circle of all that surrounds him. There is nothing wider than the believer's heart that comprehends the two worlds, the seen and the unseen, and the onomee TB omertwo lives, this worldly life and the afterlife, as well as the two existences, the created, perishable existence and the everlasting existence of Allah (Glorified and Exalted be He). Conversely, there is nothing more confined than the heart of the atheist who denies Allah and the Hereafter. His life is confined even more than a cell in a prison. He lives isolated from eternity, the past and the future. He knows nothing but his day and knows nothing of his day but his corporal pleasure. He is isolated from all existence; he only sees in it his own person in addition to a few other persons and sees nothing of his own person except his material body and its animal stimuli. This has always been a well-established fact and a progressing norm since the descent of Adam and his wife to earth when it was said to them, §... but if, as is sure, there comes to you guidance from Me, whosoever follows My guidance, will not lose his way, nor fall into misery. But whosoever turns away from My Message, verily for him is a life narrowed down...» (Taha: 123-124) If you ever see any of those who turn away from Allah's Guidance leading a life of ease and pleasure, do not let that deceive you and distract you from the reality of their condition. This is because this "life narrowed down" is reflected in the form of distress, suffering, and trouble, even if life appears to be easy and prosperous. The cycle of existence with regard to animals is restricted to their stomachs and what they need of pasture, and nothing more.The child's condition is similar to this. His existence is confined to his mother and her milk. When he grows a little, it extends to his father, brothers, sisters, and toys. The more he grows the wider the circle of his perception grows, and the more he approaches maturity the more he moves from the sensible to the non-sensible and thus starts to realize inclusive meanings and abstract reasonable matters. Belief in Allah and the unseen, raises man from animality to humanity and from childhood to maturity, since it raises him from the sensible to the realizable and from the seen to the unseen. Due to the nature of iman, the believer lives with high-spiritedness and light-heartedness even if he leads a life of difficulty. This i entire existence, its visible and invisible parts, and its past, present, and future. It connects him to the heavens, the earth, and all things therein, and to angels including those who sustain the Throne, as well as to the spiritual powers from among Allah's forces that no one knows except He. It connects him to the Divine Light and to all Messengers from Adam, the father of mankind to Muhammad (pbuh). It connects him to the sincere, the martyrs, and the righteous of each nation and each era. It connects him to the Hereafter, resurrection, accountability, Paradise, and Hell. In short, iman connects the believer to existence and to the Lord of existence, the Ever-First, the Last, the Outward, and the Inward. because iman connects the believer to the The believing soul is open to an existence comprehending the heavens, the earth, the Throne, the world, the Hereafter, and eternity. It is open to a light that guides it to the truth and revealsfor it secrets of the existence around it. Unlike darkness, light is apt to widen the circle in which man lives. A person who is surrounded by darkness cannot see what is around him or even things which are directly beside him and which he can touch with his own hands. He does not see himself or anything that may be nearer to him than his own self. Yet when a soft ray appears before him he starts to see himself or some of the things around him; if he is provided with a stronger light whose rays spread in a wider circle he consequently has a wider circle of vision; the wideness of the circle of his vision is measured by the strength of this light along with the strength of his eyesight. Once Prophet Muhammad (pbuh) was asked about the Qur'anic words: 1s one whose heart Allah has opened to Islam, so that he has received enlightenment from Allah, (no better than one hard hearted)? (Az-Zumar: 22) He (pbuh) said, "When light enters the heart, it widens and spreads." The heart widens and extends by the light of belief, faith, and certainty, just as it tightens and shrinks by the darkness of atheism, doubt, and hypocrisy. Those whom Allah (in his plan) willeth to guide, He openeth their breast to Islam; those whom He willeth to leave straying, He maketh their breast close and constricted... (Al-An‘am: 125)The Believer Lives in the Company of Allah The believer is not to be inflicted with a dangerous psychological disease, which destroys those who are deprived of iman. This disease is man's feeling of loneliness that makes him feel that the world is closed on him and that he is isolated from the others. He feels as if he was on board of a sinking ship and was then thrown by waves onto an isle where he lived alone, seeing nothing but the water and the sky and hearing nothing but the whistling of the wind and growling of the waves of the sea. There is no feeling more bitter to man than loneliness. The most difficult experience that a prison guard can ever make a prisoner undergo is to imprison him in a separate cell in order to deprive him of the pleasure of being with others and the delight of mingling with them. But, what would be the condition of someone who has put himself in such a cell and lived therein alone with his own feelings and thoughts, while the world around him is clamoring with people? The specialists in this field agree that this is one of the most serious diseases of the soul because it isolates the person who is inflicted with it from the others and causes him to lose trust in those who deal with him. This is because he thinks that all the people around him are below him and contradict him in all the fundamentals of life; he sees nothing and none except himself. Some scholars illustrated the case of this patient giving him the example of a man who is imprisoned in a room that has no doors or windows, so he can never flee from it. Can such a man ever be effective in any form or can he keep conscious or remain able to understand and concentrate? Can he ever gain tranquility and heartsease? Of course not!The specialists who are interested in the treatment of such diseases say that this psychological disease has physical effects that appear on the body of the patient as well as in his movements and acts. He may suffer from dizziness, perspire heavily, and the beating of his heart may grow faster, as if he is afraid of an oppressive enemy or about to face a difficult situation. He may also flounder in his movements and walk as if he wants to flee from something. Dr. Mores Gopthill, head of the administration of mental health in New York, said that a man's feeling of isolation is one of the most essential factors of psychopathy. Psychiatrists and psychologists have spared no effort searching for an effective treatment for this disease. They made many experiments and went through many trials and the equitable among them have concluded that the best treatment of this disease is returning to religion, adhering to faith, and helping the patient to feel that he is in the company of Allah. Strong faith is the best medicine of this dangerous disease as well as the best protection from it. Dr. Frank Lobach, a German psychologist, said, "No matter how lonely you feel, be sure that you are not alone. If you are walking on the side of a road, be sure that Allah is walking on the other side.""" The Muslim has an even greater and deeper belief than this. He believes that Allah is with him wheresoever he may be, and not only on the other side of the road. Allah (Glorified and Exalted be He) says in a Hadith Qudsi, 1, From a paper writen by “Abd ar-Razzag Nawfal"I am as My servant thinks I am, and I am with him whenever he remembers Me." He also says in the Qur'an, Be not weary and faint hearted, crying for peace, when ye should be uppermost: for Allah is with you, and will never put you in loss for your (good) deeds. » (Muhammad: 35) A Western man of letter said, "I said to the man standing at the gate of the year, ‘Give me some light so that I can find my way in the middle of all this darkness!’ He said, ‘Put your hand in the hand of Allah and He will guide you!" The believer's feeling that he is in the company of Allah and under His ever-watchful protection wheresoever he may be, drives away from him the horrible feeling of isolation. He never feels lonely or isolated because he continuously reads the Qur'anic statements: To Allah belong the East and the West: whithersoever ye turn, there is the Presence of Allah. For Allah is All-Embracing, All-Knowing. (Al-Bagarah: 115) And He is with you wheresoever ye may be. And Allah sees well all that ye do. » (Al-Hadid: 4) He has the same feeling that Prophet Musa (peace be upon him) had when he said to the children of Israel, By no means! My Lord is with me! Soon will He guide me! (Ash-Shu* ara’: 62) C8) —and the same feeling that Prophet Muhammad (pbuh) had in the cave when he said to his Companion (Abu Bakr), Have no fear, for Allah is with us...» (At-Tawbah: 40) The believer's feeling that Allah is always with him leaves him in a continual state of pleasure of being in His company and near to Him. He always feels that his heart is filled with light even though he may be in the darkness of the night. He feels that a friendly atmosphere surrounds his life even though he may have no friends or companions! The Believer Lives in the Company of the Prophets and the Sincere People The believer never feels that he is isolated from his believing brothers because they are always in his heart, occupying his mind and sub-conscience, even when they are not with him at work, in the mosque, or in the house. When he performs prayer, even alone, he speaks on their behalf: ¢ Thee do we worship, and Thine aid we seek. (Al-Fatihah: 5) He invokes Allah in their name: ¢ Show us the straight way» (Al-Fatihah: 6). He mentions them when he mentions himself: "Peace be upon us and on Allah's righteous servants". He does not only live with the believers of his time but also passes over generations, times, and distances and lives with the believing predecessors, saying what the righteous said: 1. This takes place in the Tashahiud which is repeated nine times daily in the obligatory prayers, apart from the voluntary ones. For more details about the Tashahhud see Sahih al-Bukhari, Vol. 1, Hadith No. 794. (Translator¢ Our Lord! Forgive us, and our brethren who came before us into the Faith... & (Al-Hashr: 10) The believer feels that he lives - by virtue of his iman and righteous deeds - with Allah's Prophets and Messengers as well as with the sincere, the martyrs, and the righteous of each nation and each era: €All who obey Allah and the Messenger are in the Company of those on whom is the Grace of Allah, of the Prophets (who teach), the Sincere (lovers of Truth), the Witnesses (who testify), and the Righteous (who do good): ah! what a beautiful Fellowship! = (An-Nisa’: 69) There is not a man happier than one who is in the company of these people. It is not a company of body and image but of heart, mind, and soul. It is enough that he is “with them" and not behind them or near to them. Accordingly, no one should think that the believer's being with these people is something simple or imaginary. There is a big difference between a person whose history is his own history or the history of his family or party, for example, and a person whose history is the history of iman and guidance since Adam. This is because the history of the former is near, short, and of superficial roots, whereas the history of the latter is the history of Nuh, Ibrahim, Musa, “Isa, and Muhammad, the Messengers of strong will, and of the other Prophets and Messengers since Allah first sent a Messenger or revealed a Book. He finds guidance, good examples, comfort,condolence, and friendliness in this ample history whenever he is inflicted with any calamity, problem, or hindrance. This moreover provides him with light for his mind and heart and adds strength to his will. Prayer and Invocation Lead to Tranquility Prayer and invocation are from among the causes of tranquility of the soul that materialists are deprived of and that believers enjoy. Prayer is moments of spiritual ascension that distracts man from his worldly affairs and helps him stand between the hands of his Lord and praise Him as He deserves, invoking Him with love and reverence. Connection to Allah, the Most High, provides man with strong will and tranquility of the soul. That is why Allah has made Prayer a weapon for the believer to help him confront the calamities and pains of life. Allah the Almighty says, 40 ye who believe! Seek help with patient Perseverance and Prayer: for Allah is with those who patiently persevere. (Al-Bagarah: 153) Prophet Muhammad (pbuh) used to resort to Prayer whenever he faced a problem. His prayer was not mere words that he said or movements that he performed, but it was an occupation with confidential talk to Allah. Whenever it was time for Prayer, he (pbuh) used to say to Bilal with longing and yearning, "Relieve us with it, Bilal!" He also used to say,"The joy of my eye has been made in Prayer.” Speaking about the effect of prayer on the human soul - meaning prayer in its common meaning that is shared by all religions, namely invocation and supplication -, Dill Carnegie said”) "Do not let your being impious due to your temperament or upbringing, prevent you from prayer, supplication, and invocation. Be sure that prayer will help you much more than you expect because it is something practical and effective. You may ask me about what I mean by "something practical and effective"; the answer is that prayer is apt to achieve for you three matters without which no human being can ever get along. 1. Prayer helps you to express your feelings faithfully and accurately. We explained before that it is impossible for a man to confront a problem as long as it is ambiguous and unclear. Prayer is like the writing that a writer uses to express his worries. So, if we want to find solutions to our problems, we should express them with our tongues to make them clear. This is exactly what we do when we express our complaints to Allah. 2. Prayer makes you feel that you do not have to solve your problems and deal with your worries alone. There are only a few people who can endure the intricate problems. It often happens that we have private problems that we do not mention even to those who are nearest to us. We, however, mention them willingly to the Creator in our 1. See his book under the Arabic title Da* al-Qalaq wa-Bda' al-Hayah,prayers. Psychiatrists unanimously agree that the treatment of nervous tension and spiritual crises depend, to a great extent, on the patient's expression of the cause of tension and source of suffering to a close friend. Certainly, Allah is the best to express this to. 3. Prayer, moreover, urges man to work and go on; rather it is the first step towards effort. I doubt that anyone performs prayer daily without getting some benefit; I mean without taking fruitful steps to improve his condition and affairs and solve his problems. Alexis Karil' said that prayer is the strongest activity-producing energy that has ever been known, so why do we not benefit from it?" This is prayer in general, yet Islamic Prayer is something purer and more effective because it requires active purification of the body, involves recitation of the Qur'an, which is the Book of eternity, and because of the inspiration of congregation that Islam calls and urges Muslims to adhere to. It is this great tranquility that the believer feels when he resorts to his Lord at times of distress and invokes him with the same words that Prophet Muhammad (pbuh) invoked Him with before: “O Allah! Lord of the seven heavens and Lord of the supreme Throne! Our Lord and Lord of all things, Who causes the seed grain and the date stone to split (and sprout), and Who revealed the Torah, the Gospel, and the Quran! I seek refuge with You from the evil of every 1. He was given tlmoving (living) creature (of all kinds) you have grasp of its forelock! You are the First, as there is nothing before You, and You are the Last, as there is nothing after You! You are the Most High, as there is nothing above You, and You are the Most Near, as there is nothing nearer than You! Please (help me) pay my debts and relieve me from poverty (and dependence on others)!" It was such deep peace that was thrown into the heart of Prophet Muhammad (pbuh), the Messenger of Islam, when he returned from At-Ta'if with his feet bleeding and heart broken because of the maltreatment that he received from its people. He thus raised his hands towards heaven supplicating to his Lord with these brilliant words that reassured his heart: "O Allah! To You 1 complain of my weakness, of my helplessness, and my insignificance before people. O Most Merciful of the merciful, You are the Lord of the helpless and You are my Lord..." The Believer Does Not Live Between Justifications and Wishes Among the most important causes of worry that makes man lose contentment, safety, and tranquility of the soul, is his sorrow for the past, anger with the present, and fear of the future. When inflicted with a calamity. some people may remain for months or years torn between grief, regret, sorrow, and wishes. One of them would say, "I wish I did such and such", "I wish I left such and such", or "Had I done such and such, such 1, Narrated by Muslim,and such would have happened”. These justifications and wishes only bring about more suffering. That is why psychiatrists, social advisers, and educators recommend that man should forget the pains of yesterday and live the current situations of the present, for the past never returns. Once a lecturer at an American university made an excellent illustration for his students when he asked them, "How many among you have ever sawed wood?" Many students raised their hands (meaning they had done so). He asked them again, "How many among you have ever sawed sawdust?" No one raised his hand at which point the lecturer said, "Of course no one can saw sawdust because it is already sawed. This is exactly the same with the past: whenever you are worried because of things that have happened in the past, be sure that you will be sawing sawdust!" Dill Carnegie quoted this illustration as well as the following words of some scholar: "I have found out that there is no use of worrying about the past just as there is no use of milling flour or sawing sawdust. The only thing that worry does is to create furrows on the face or ulcers in the stomach.""") Nevertheless, human weakness overcomes many people making them mill the milled flour, weep for the past, and regret what they have missed. The believer is most distant from submission to these painful feelings and dark thoughts because he trusts his Lord deeply and has strong faith in His judgements and decisions. He never 1, Da’ al-Qalag. Cdsurrenders to the past and its events but believes that they were predeterminated by Allah so they must have been accomplished. He is always pleased with the decisions of his Lord. He acts just as Prophet Muhammad (pbuh) instructed: he does not say, "If I had done such and such, such and such would have happened,” but says, "This is Allah's judgement and He has done what He wanted," for "if" opens a gate to Satan's work (i.e. evil whispers). He is certain that Allah's judgements must be fulfilled, so he never feels displeased or dissatisfied. He constantly remembers Allah's words: No misfortune can happen on earth or in your souls but is recorded in a decree before We bring it into existence: that is truly easy for Allah: in order that ye may not despair over matters that pass you by, nor exult over favours bestowed upon you. For Allah loveth not any vainglorious boaster. > (Al-Hadid: 22-23) In the Battle of Uhud when seventy Muslims were slain, the Qur'an reproached a band of hypocrites who had weak faith and offered trivial justifications for their failure and languor, saying, ...while another band was stirred to anxiety by their own feelings, moved by wrong suspicions of Allah-suspicions due to ignorance. They said: 'What affair is this of ours?’ Say thou: ‘Indeed, this affair is wholly Allah's’, They hide in their minds what they dare not reveal to thee. They say (to themselves): 'If we had anything to do with this affair, we should not have been in the slaughter here.’ Say: ‘Even if 1. The hadith that contains these words was narrated by Muslim.you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death..." & (Al “Imran: 154) The Qur'an replies to those who say about their slain brethren, while they themselves sit at ease, é/f only they had listened to us, they would not have been slain", saying, "... Say: "Avert death from your own selves, if ye speak the truth.» (Al “Imran: 168) The believer never acts like the hypocrites or their disbelieving brothers who the Qur'an has ordered Muslims not to be like in their regretful sorrows and sad wishes: 0 ye who believe! Be not like the Unbelievers, who say of their brethren, when they are travelling through the earth or engaged in fighting: ‘If they had stayed with us, they would not have died, or been slain’. This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives life and death, and Allah sees well all that ye do. And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass, And if ye die, or are slain, lo! it is unto Allah that ye are brought together. (Al “Imran: 156-158) The believer's motto is always: "This is Allah's judgement and He has done what He wanted: Praise be to Allah in all situations!" Thus he never despairs over matters that he fails to @get, nor does he ever surrender to painful memories. It is sufficient for him to recite the Qur'anic words: «No kind of calamity can occur, except by the leave of Allah: and if any one believes in Allah, (Allah) guides his heart (aright): for Allah knows all things. (At-Taghabun: 11) This also provides him with the blessing of contentment that we will soon speak about.Chapter Four Contentment - Joy, Rest, and Satisfaction Are in Contentment and Certainty - The Believer Is Content with Himself and with His Lord - The Believer Is Content with the Universe and Life - The Believer Deeply Feels Allah's Bounties on Him - The Believer Is Content with Allah's Judgments - The Believer Is Content with the Provisions That Allah Has Ordained for Him - The Meaning of Man's Being Content with What Allah Has Ordained for Him - A Story and a Lesson - Contentment Is a Source of Strength for the One Who Has It - Contentment Does Not Mean Keeping Silent Before FalsehoodContentment “Verily, Allah, Glorified and Exalted he He, has made - out of His Justice - joy, rest, and satisfaction in contentment and certainty, and has made distress and grief in discontentment and doubt.” (A Prophetic hadith) Joy, Rest, and Satisfaction Are in Contentment and Certainty This Prophetic hadith reveals a remarkable psychological fact that just as Allah connects satisfaction of hunger and thirst to food and drink in the material world, He connects joy and heartsease to contentment and certainty in the world of the soul. Man's being content with his own self and his Lord consequently makes him content with his present, and his certainty regarding Allah, the Hereafter, while reward makes him content with his future. Only the believer is content with his present and sure of his future. Likewise. Allah has ruled to connect distress and grief to discontentment and doubt. Those who are discontent and those who are in doubt never taste the sweetness of joy. Their life is like an endless, dark night. The Prophetic hadith mentioned above, connects discontentment and doubt, which are interrelated, as there is no discontentment without doubt nor is there doubt without discontentment. Ibn al-Qayyim said, "It is unusual that adiscontented person is void of doubt that penetrates his heart, for contentment and certainty are comrades as are doubt and discontentment.” A discontented person is continually afflicted with grief, depression, and melancholy, and is displeased with himself, life, people, and everything, as if the world, in spite of its wideness, seems like the eye of a needle to him. The believer may suffer depression or grief, so Allah the Almighty said to His Messenger, 4... nor grieve over them... » (Al-Hijr: 88) Let not their speech grieve thee... » (AL-Hijr: 65) However, the believer grieves for others more than he grieves for himself. Even if he grieves for himself, his intention is directed towards the Hereafter, and not towards this worldly life, and if he grieves for the latter, his grief is accidental and temporary just like a summer cloud; it fades away once it receives the wind of iman. Even the darkness which covers depressed souls and pessimistic temperaments, is alleviated by the light of iman. The person who doubts Allah and the Hereafter, lives in continuous distress because he is always angry and discontented with himself, people, time, and everything. An old maxim says that he who is angry at time, his anger lasts long. That is why he always finds fault with his luck, life, and existence, just as one of those in doubt described himself saying that he was grieved with his sentiment, reasoning, and conduct... with his affairs andthe affairs of the universe, gods, people, and objects! He did not know why he existed, so he was grieved; he did not even know why he was grieved just as he did not know why he existed! Man's feeling of contentment is one of the basic causes of tranquility of the soul, which is the secret of happiness. The Prophet (pbuh) said, "Part of man's happiness is (involved in) his invoking his Lord to choose for him and his contentment with His judgements, and part of man's misery is (involved in) his negligence of invoking (Allah) 10 choose for him and his discontentment after His judgement (is fulfilled)."") Every one should deal with matters by invoking Allah to choose for him before trying to deal with it and to be content, after Allah's judgment concerning it is fulfilled. The believer always treats matters in this way, and the one who is deprived of this is truly wretched. The believer asks Allah before undertaking any matter, to guide him to the right way. Among the invocations that Prophet Muhammad (pbuh) taught us is the following: "O Allah! If You know that this matter is good for me in my religion, in my (worldly) life, and in my (life in) the Hereafter, then make it easy for me and bless it for me, and if You know that this matter is evil for me in my religion, in my (worldly) life, and in my (life in) the Hereafter, then divert it from me and divert me from it, and choose good for me wherever it may be then make me well pleased with it!" 1. Narrated by Al-Bazar. 2, Narrated by Al-Bukhari and others.Only the believer feels content and well pleased after the fulfilment of the judgement of Allah. Only he has the psychological condition that gives him peace of mind and protects his heart from anger, boredom, and discontentment. This is simply due to his contentment with his own existence, in his own self and the rest of creation around him, and above all, his contentment with the source of all existence and the spring of this contentment, namely his belief in Allah, the Lord of the Worlds. Contentment is a great spiritual blessing that can never be reached by the person who denies or doubts Allah or the person who doubts the retribution of the Hereafter. It can only be obtained by person who has strong faith in Allah and good connection with Him. Allah the Almighty addressed His Messenger (pbuh) saying, Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that thou mayest have (spiritual) joy. (Taha: 130) He also gifted him with the words: And soon will thy Guardian Lord give thee (that wherewith) thou shalt be well pleased. » (Ad-Duha: 5) The Prophet (pbuh) said, “He has experienced the taste of iman whoever is well pleased with Allah as a Lord, with Islam as a religion, and with Muhammad as a Messenger." 1. Narrated by Ahmad, Muslim, and At-TirmidhiAllah the Most High praises the believers saying, @ Allah well pleased with them, and they with Him... > (Al-Bayyinah: 8) The Believer Is Content with Himself and with His Lord The believer is content with himself insofar as his existence and place in the universe, because he knows that he is not an atom that went astray or a trivial object, but is a product of Allah's Light, a breath from His spirit, and a vicegerent on His earth. He is content with his Lord because he believes in and is sure of His Perfection, Beauty, Justice, and Mercy and trusts His Knowledge and Wisdom. He has deep faith that Allah (Glory be to Him) comprehends all things in His Knowledge, keeps count of all things, and His Mercy extends to all things, and that He never creates anything for jest, nor does He ever leave anything uncontrolled; to Him belongs all Dominion and all praises are due to Him; His bounties are countless and His provisions are limitless. The believer knows that whatever good he may have is from Him and whatever evil that may afflict him is from himself. He always repeats these praises that were repeated before by our father Ibrahim, Allah's Intimate Friend: Who created me, and it is He Who guides me; Who gives me food and drink, and when I am ill, it is He Who cures me; Who will cause me to die, and then to live (again); and who, I hope, will forgive me my faults on the Day of Judgment. (Ash-Shu‘ara’: 78-82)The believer is absolutely sure that Allah's disposal of his affairs is better than his own disposal and that He is more merciful to him than his own parents. He contemplates himself and his surroundings and, seeing the effects and results of his Lord's Beneficence and Mercy, invokes Him saying, 4... In Thy hand is all Good. Verily, over all things Thou hast power.» (Al “Imran: 26) Indeed, all good is in His hands and evil is not attributed to Him, and what people think of as evil is not evil in reality, even though it is named "evil". It may be described as a partial special evil that is overwhelmed in the general inclusive side of good. Besides, this partial or imaginary evil is required by solidarity between all parts of existence. This is the solidarity that Al Aqqad meant when he said, "Those who believe in it - i.e. in this solidarity - opine that evil does not contradict good in its essence, but it is a part that complements it or a condition that is required for its achievement. Courage has no meaning without danger, nor generosity without need, nor patience without hardship, nor a virtue without a vice which contradicts it and over which it can be given superiority. This view can be generally applied to our material pleasures just as it is applied to our spiritual virtues and rational demands, as we do not know the pleasure of satisfaction without the pain of hunger, nor do we enjoy quenching our thirst without the initial feeling of thirsty. By the same token, we could not admire beauty unless it was part of our nature to abhor ugliness." 1, Haga'iq al-Islam (The Facts of Islam),The Believer Is Content with the Universe and Life The believer, as a result of this, is content with life and the universe around him because he believes that this spacious universe is a result of the artistry of Allah, Who disposes of all things in perfect order: Who gave to each (created) thing its form and nature, and further, gave (it) guidance. > (Taha: 50) Every atom in the earth or in the heavens is indicative of His Great Wisdom, Wise Decree, Perfect Disposition, and Compassionate Care. The believer, as Imam al-Ghazali said,‘ certainly believes that had it been that Allah created all creatures with the intelligence of the most intelligent among them and knowledge of the most knowledgeable among them, created for them of knowledge what their souls could undertake, granted them limitless wisdom, then increased them in number in so many as their number, along with the same knowledge, wisdom, and intelligence, then revealed for them the end of all affairs, secrets of the Kingdom, and levels of punishments to the extent that they would know all about good and evil, benefit and harm, and then commanded them to dispose the Kingdom with the knowledge and wisdom that they had been given, their disposition - if even based on their cooperation and support of one another - would never have excelled Allah's disposition. Moreover, they would have never abolished a disease, a vice, 1 thy’deficiency, poverty, or harm from whomever would have been inflicted with it, nor would they have ever taken away health, supremacy, richness, or benefit from whomever Allah would have granted it. Rather, if they contemplate long and turn their vision to anything that Allah the Almighty has created in the heavens and earth, they will never find any flaw or want of proportion therein. Every thing that Allah ordained for His servants of provisions and moment of death, joy and grief, ability and disability, belief and disbelief, obedience and disobedience, is all pure justice that does not involve the least injustice or oppression; rather it is the required disposition that could never have been in any other form or better proportion. Had it been that Allah did not grant it in spite of His ability to do so, it would have been stinginess that contradicts generosity and injustice that contradicts justice, and if He had not been Almighty, it would have been disability that contradicts divinity. Therefore, the believer regards what he knows of Allah's Wisdom in His creation and of the secrets of His universe, as sufficient for him and commits what he does not know of this to the One Who knows it, saying with the humility of men of understanding, Our Lord! Not for naught hast thou created (all) this! Glory 10 Thee!» (Al “Imran: 191) The Believer Deeply Feels Allah's Bounties on Him Among the matters that make people discontent with themselves and their lives and that deprive them of the pleasure of contentment, is that they rarely feel the value of the bountiesthat they enjoy. Perhaps these bounties turn valueless in their sight when they become familiar with them or because they attain them easily. People always say, "We are short of such and such,” and "We want such and such,” but do not say, "We have such and such". The believer, however, has a deep comprehension of what Allah has bestowed on him of abundant provisions and great beneficence. Allah's bounties surround him on his right and his left, from between his hands and from behind him, from above him and from below him. He feels the favors of Allah on him since he was in the cradle, rather since he was still a fetus in his mother's womb. He was born without strength but Allah made for him two veins in his mother's chest that provided him with pure milk containing all elements of nutrition, warm in winter, and cool in summer. Allah threw affection for him into the hearts of his parents, so they would not enjoy food, drink, sleep, or life in general unless he received his needs and was safe from all forms of harm. He was a fetus in his mother's womb, where Allah made for him a place of rest, provided him with the means of nutrition, warmth, and breathing. and made for him one couch on his right and another on his left: Have We not created you from a fluid (held) despicable the which We placed in a place of rest, firmly fixed, for a period (of gestation), determined (according to need)? For We do determine (according to need); for We are the Best to determine (things). \» (Al-Mursalat: 20-24) ~~The believer feels the value of Allah's favors and blessings on him in everything around him and sees in every atom in the heavens or in the earth a gift from Allah for him to make his life easy and help him undertake his mission in life. He sees Allah's gifts in the blowing of the wind, the passing of the clouds, the flowing of the rivers, the rising of the sun, the appearance of dawn, the light of the day, the darkness of the night, the subjection of beasts, and the production of plants. The following Qur'anic verses, for example, reflect this fact: Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made His bounties flow to you in exceeding measure, (both) seen and unseen?...» (Luqman: 20) It is Allah Who has subjected the sea to you, that ships may sail through it by His command, that ye may seek of His Bounty, and that ye may be grateful. And He has subjected to you, as from Him, all that is in the heavens and on earth: behold, in that are Signs indeed for those who reflect.» (Al-Jathiyah: 12-13) A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat. And We produce therein orchards with date palms and vines, and We cause springs to gush forth therein: that they may enjoy the fruits of this (artistry): it was not their hands that made this: will they not then give thanks? Glory to Allah, Who created in pairs all things that the earth produces, aswell as their own (human) kind and (other) things of which they have no knowledge. > (Yasin: 33-36) See they not that it is We Who have created for them among the things which Our hands have fashioned cattle, which are under their dominion? And that We have subjected them to their (use)? Of them some do carry them and some they eat: and they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful? (Yasin: 71-73) 4And He it is Who makes the Night as a Robe for you, and Sleep as Repose, and makes the Day (as it were) a Resurrection. And He it is Who sends the Winds as heralds of glad tidings, going before His Mercy, and We send down pure water from the sky, that with it We may give life to a dead land, and slake the thirst of things We have created, cattle and men in great numbers. » (Al-Furgan: 47-49) @ Say: See ye? If Allah were to make the Night perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you enlightenment? Will ye not then hearken? Say: See ye? If Allah were to make the Day perpetual over you to the Day of Judgment, what god is there other than Allah, who can give you a Night in which ye can rest? Will ye not then see? It is out of His Mercy that He has made for you Night and Day, that ye may rest therein, and that ye may seek of His Grace and in order that ye may be grateful. (AI-Qasas: 71-73) : CODAnd cattle He has created for you (men): from them ye derive warmth, and numerous benefits, and of their (meat) ye eat. And ye have a sense of pride and beauty in them as ve drive them home in the evening, and as ye lead them forth to pasture in the morning. And they carry your heavy loads to lands that ye could not (otherwise) reach except with souls distressed: for your Lord is indeed Most Kind, Most Merciful. And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He has created (other) things of which ye have no knowledge... It is: He Who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which ye feed your cattle. With it He produces for you corn, olives, date palms, grapes, and every kind of fruit: verily in this is a Sign for those who give thought. He has made subject 10 you the Night and the Da in subjection by His Command: verily in this are Signs for the Sun and the Moon; and the Stars are men who are wise. And the things on this earth which He has multiplied in varying colours (and qualities): verily in this is a Sign for men who celebrate the praises of Allah (in gratitude). It is He Who has made the sea subject, that ye may eat thereof flesh that is fresh and tender, and that ye may extract therefrom ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the Bounty of Allah and that ye may be grateful. And He has set up on the earth mountains standing firm, lest it should shake with you; and rivers and roads; that ye may guide yourself: and marks and sign-posts; and by the stars (men) guide themselves. Is then He Who creates like one that creates not? Will ye not receive admonition? If ye CB)would count up the favours of Allah, never would ye be able to number them: for Allah is Oft-Forgiving, Most Merciful. (An-Nahl: 5-18) Thus, directed by Allah's Book, the believer sees the results of Allah's Mercy and Beneficence in all things around him. As for Allah's favors and blessings on his own person, they are so great and abundant indeed! The first of these blessings is the blessing of creation. Had it not been for Allah's Will and Grace, he would have surely been in the darkness of nothingness and would never have been anything to be mentioned: Has there not been over Man a long period of Time, when he was nothing (not even) mentioned? Verily We created man from a drop of mingled sperm, in order to try him: so We gave him (the gifts) of Hearing and Sight.» (Ab-Insan: 1-2) The second blessing is that of humanity. According to Allah's Will, He created him a man in all respects, made him His. vicegerent on earth. and conferred on him special favors above many of His creatures 4 We have honoured the sons of Adam; provided them with transport on land and sea: given them for sustenance things good and pure; and conferred on them special favours. above a great part of Our creation. (AL 0) This is followed by the beauty of shape, both physically and spiritually:¢ We have indeed created man in the best of moulds. > (At-Tin: 4) €.. and has given you shape, and made your shapes beautiful. (At-Taghabun: 3) The third blessing is that of understanding and knowledge: & Proclaim! And thy Lord is Most Bountiful, He Who taught (the use of) the Pen,- taught man that which he knew not. » (Al-Alagq: 3-5) It is He Who brought you forth from the wombs of your mothers when ye knew nothing and He gave you hearing and sight and intelligence and affections: that ye may give thanks (to Allah). % (An-Nahl: 78) These three faculties are the means and mediums of knowledge. The fourth blessing is that of expression through both speech and writing: (Allah) Most Gracious! It is He Who has taught the Qur'an. He has created man: He has taught him speech (and Intelligence). > (Ar-Rahman: 1-4) He Who taught (the use of) the Pen. (Al-Alaq: 4) @ Nun. By the Pen and by the (Record) which (men) write. > (AI-Qalam: 1)The fifth blessing is that of sustenance: 0 men! Call t0 mind the Grace of Allah unto you! Is there a Creator, other than Allah, to give you sustenance from heaven or earth (Fatir: 3) ¢ Say: 'Who gives you sustenance, from the heavens and the earth?’ Say: ‘It is Allah...’ (Saba': 24) The sixth blessing, which is especially for the believer, is that of faith and guidance to the Straight Way of Allah: ... but Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you unbelief, wickedness, and rebellion: such indeed are those who walk in righteousness-a Grace and favour from Allah... (Al-Hujurat: 7-8) They impress on thee as a favour that they have embraced Islam. Say, ‘Count not your Islam as a favour upon me: nay, Allah has conferred a favour upon you that He has guided you to the Faith, if ye be true and sincere.’ (Al-Hujurat: 17) The seventh blessing is that of fraternity and affection: &... and remember with gratitude Allah's favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ve became brethren... » (Al “Imran: 103){And (moreover) He hath put affection between their hearts: not if thou hadst spent all that is in the earth, couldst thou have produced that affection, but Allah hath done it: for He is Exalted in might, Wise. (AF-Anfal: 63) Prophet Muhammad (pbuh) was the best to comprehend and appreciate the blessings and favors of Allah in all his affairs. Whenever he had food, even if it was only coarse bread or barley, he used to eat it with contentment and gratitude, saying after finishing his meal, "Praise be 10 Allah Who has provided us with food and drink and has made us Muslims!" Whenever he drank pure water he used to say, "Praise be 10 Allah Who has made it palatable and sweet out of His Mercy and has not made it salt and bitter because of our sins!" Whenever he had a garment, a turban, or the like, he used to say, "Praise be to Allah Who has provided me with this clothing without any contribution from me nor might! O Allah! I ask you of its good and the good of what it is made for!" Whenever he mounted a riding animal, he used to say as Allah taught him: Glory to Him Who has subjected this to us, and we could never have it (by our efforts). And verily, to Our Lord we indeed are to return! = (Az-Zukhruf: 13-14)Whenever he awoke, he used to say, “Praise be to Allah Who has given us life after causing us to die, and to Him is the Resurrection!” Whenever he answered the call of nature, he used to say after leaving that place, "Praise be to Allah Who has driven harm away from me and has saved me (from diseases and tribulation)!" Whenever he saw someone inflicted with a tribulation in his body or senses, he used to say, "Praise be to Allah Who has saved us from the tribulations that He has inflicted upon many of His creatures!" Whenever he accomplished something as it should have been and as he wanted, he used to say, "Praise be to Allah with Whose Grace good deeds are accomplished!” Whenever he wished for something and it was not achieved or something happened that he disliked out of his human nature, he used to say. "Praise be to Allah in all situations!" Whenever he entered upon the morning, he used to say, “O Allah! I have entered upon the morning with blessing, well-being, and shelter from You, so (please) perfect (this) Your blessing, well-being, and shelter for me in this worldly life and the Hereafter! O Allah! Whatever blessing I or any of Your creatures has entered upon the moming with, is from You alone, (as) there is no associate with You! So all praises and thanks are due to You!" @Whenever he entered into the evening, he also used to say these words.) This is how the believer always feels: it is a feeling of one who faithfully remembers Allah's blessings and favors and shows gratitude to Him for His Grace. And ye have no good thing but is from Allah...» (An-Nahl: 53) But if ye count the favours of Allah, never will ye be able to number them... (Ibrahim: 34) Thus there is no wonder that the first verse in the eternal Book of Allah - after the basmalah® - is such a verse that always makes believers feel Allah's Grace and Beneficence and motivates them to show gratitude and praise to Him. This is the verse of Surat al-Fatihah that says, Praise be to Allah, the Cherisher and Sustainer of the Worlds . Therefore, there is no wonder that Islam has made its recitation (ie. the whole surah) a daily obligation that the Muslim repeats at least seventeen times a day in his prayers. The Believer Is Content with Allah's Judgments Just as the believer feels Allah's favors and blessings on him at all times and in all situations, he does not lose this feeling 1. But with replacement of the words that refer to morning with others that refer to evening: thus "0 Allah! I have entered into the evening with blessing... (Translator) 2. Basmatah refers to Bism-illah ar-Rahman ar-Rahim, meaning "In the name of Allah, Most Gracious, Most Merciful". (Translator)even should he be inflicted with distress, hardship, or calamity. He is well pleased with whatever Allah predestined for him out of his belief that Allah the Almighty never does anything for jest or in vain; that He never predestines anything that involves hardship to His servants; that He (Glory be to Him) is more merciful to them than a mother to her child; and that good is involved in what we regard as evil and catastrophic and that which we hate because of our human nature. 4... it may be that ye dislike a thing, and Allah brings about through ita great deal of good.» (An-Nisa’: 19) Many Westerners who mingled with Muslims witnessed the impact of this creedal aspect - the aspect of contentment with one's fate - on the soul of the Muslim and how he bears catastrophes and the pains of life with a firm soul and an unbreakable heart. An example of this is what F. S. Bodley wrote under the title "I Lived in Allah's Paradise," "In 1918, I left the world that I had always known and moved to northwestern Africa where I lived among the Bedouins of the desert for seven years. | managed to master the Bedouins' language and used to wear garments like theirs and eat from their food. I adopted the aspects of their life, had sheep like them, and slept in tents as they used to do. I also went so deeply into studying Islam that I wrote a book about Prophet Muhammad (pbuh) under the title "The Messenger". Those years that I spent with those migratory Bedouins are of the most enjoyable years of my life, as I spent them in peace, tranquility, and contentment 's follows: GDI learned from the Bedouins of the desert how to overcome worry. for they, as Muslims, believe in fate and this belief helps them live in safety and take life easy. They do not cast themselves into grief and worry because they believe that Allah's judgments must be fulfilled, and that man is only inflicted with that which Allah has ordained for him. This, however, does not mean that they depend on this and do nothing in the face of calamities. Here is an illustrative example of this: Once a ferocious storm blew, bearing the sand of the desert and carried it across the Mediterranean Sea and threw it into the Rhone valley in France. The storm was so hot that I felt that the hair of my head was being uprooted because of the intense heat, which was about to drive me insane. Nevertheless, the Arabs did not complain; they only shook their shoulders and said, "It is Allah's judgment!". When the storm was finished, they started to work eagerly; they slaughtered the young sheep lest they should die from the oppressive heat and then drove the rest of their livestock towards the water. They did all this silently and calmly without any complaint. The head of the tribe said, ‘Our loss is not so enormous, for we might have lost everything, but all praise and gratitude is due to Allah that we did not. Now we still have forty percent of our sheep and so we can resume our work with them.'" The Believer Is Content with the Provisions That Allah Has Ordained for Him The believer is content with the provisions, talents, and destiny that Allah ordained for him because he believes in Allah's Justice, Wisdom, Grace, and Mercy. This is the meaningof gana‘ah (contentment) which Islam urges Muslims to adhere to and which the wise and righteous people have ever praised. People put the wrong interpretation onto the word gana‘ah when they think that it means being satisfied with lowliness, a humiliating life, weak determination that hinders one to seek noble things, absence of one’s ambition for material and spiritual elevation, and glorification of hunger, poverty, and deprivation. As I explained in my book Mushkilat al-Fagr wa kayfa ‘Alajaha al-Islam (The Problem of Poverty and How Islam Treats It), this concept is incorrect and clearly strays from the right path. In fact, gana‘ah primarily has two meanings: The first meaning is that man, according to his nature, is very greedy and keen on gaining worldly pleasures, and he is scarcely satisfied with them. This is excellently illustrated by the Prophet's hadith that says, "If the son of Adam were to have two valleys (full) of gold, he would seek a third one. Nothing fills the eye of the son of Adam except dust." Accordingly, the religion of Islam guides him to moderation in seeking wealth, sustenance, and provisions. This guarantees balance in his life and soul, grants him tranquility, which is the secret of happiness, and protects him from extravagance and excessiveness that exhaust both the body and the soul. That is why the Prophet (pbuh) instructed, "O people! Fear Allah and be moderate in seeking (sustenance and the like), for surely no one will die until he completely receives (ali) his (appointed) sustenance, even 1. Narrated by Al-Bukharithough this is held up (for some time), so fear Allah and be moderate in seeking (this). Take what is lawful and leave what is prohibited.“ If man were left to surrender to the vain aspirations of his greed and avarice, he would become a danger against himself and his community. Consequently, his ambition should be directed towards higher values, more lasting meanings, and more enduring provisions. This is the function of the religion with man: €Nor strain thine eyes in longing for the things we have given for enjoyment to parties of them, the splendour of the life of this world, through which We test them: but the Provision of thy Lord is better and more enduring. ® (Taha: 131) Fair in the eyes of men is the love of things they covet: women and sons; heaped up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (to return to). Sav: Shall I give you glad tidings of things far better than those? For the righteous are Gardens in nearness to their Lord, with rivers flowing beneath; therein is their eternal home; with Companions pure (and holy); and the good pleasure of Allah... (Al “Imran: 14-15) The function of iman here is to alleviate the sharpness of avarice and greed, and the oppression of voracity and pi ion 1. Narrated by Ibn Majah. a>against the human soul so that it will not control it completely, lead it to a life of continual worry and dissatisfaction, or push it to seek what it does not have because it is not satisfied with what it has and to pursue what is prohibited because it is not content with what is lawful. Such a soul never finds contentment or rest: it is like Hell - may Allah protect us from it - that devours millions of people and when it is asked whether it is filled to the full it asks whether there are any more to come! The function of iman is also to direct the soul towards ever-lasting spiritual values, towards the eternal afterlife, and towards Allah, the Ever-Living One Who never dies. Moreover, its function is to teach the believer that richness - if he is to seek richness - is not in found abundance of property and exuberance of possessions but first of all from within the soul. The Prophet (pbuh) said, “Richness is not in abundance of pleasures (and vanities) of worldly life, but richness is that of (i.e. in contentment of) the soul." The Meaning of Man's Being Content with What Allah Has Ordained for Him The second meaning of gana‘ah (contentment) is that man is well pleased with the things that Allah has granted him and which he cannot change, and that his actions and activities should be in accordance with Allah's ordinances, so that he will not wish for what is not easy for him to reach or for what others possess. To illustrate this, an old man may wish to be as strong as a young man; an ugly woman may look at a beautiful one I. Narrated by Al-Bukhari and Muslim.with jealousy and envy; a short man may look at a tall one sorrowfully and with a broken heart; a Bedouin, who is naturally accustomed to living on a desolate land, may Jook forward to leading another prosperous and comfortable life. During the lifetime of the Prophet (pbuh), women wished to have things like those which men had, so Allah the Almighty revealed, And in no wise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others: to men is allotted what they earn, and to women what they earn: but ask Allah of His Bounty... 3 (An-Nisa’: This also applies to times of distress and adversity that people are inflicted with from time to time, as well as to emergency crisis that nations meet as a result of wars, famines, and the like. In countries where natural resources do not secure a prosperous life for their people and many of them do not find ways to develop their livelihood or migrate from their homelands, contentment with Allah's provisions is the successful medicine. The hopes and wishes of such people whom we have just referred to are not ambition or high aspiration but only wishing for something that is unattainable and whose only consequence is grief and sorrow. Those people need to know and have faith in the fact that happiness is not found in abundance or availability of worldly pleasures, but within their souls. The most suitable words that should be said to them are, "Be content with what Allah ordained for you and you will be the richest among people,”"He is surely successful whoever is guided to Islam and whose sustenance is sufficient for him and (still) he is content with it,” and "What is little but sufficient is better than what is much but trifling (one's time and effort)”. Hence, it is a part of contentment that man is not covetous and neither looks greedily at what he does not possess or what is not for people like him to possess. In this way, he will be worthy to have a "life that is good and pure." which Allah has made as a reward for the believers who work righteousness in this worldly life: Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure... (An-Nahl: 97) A Story and a Lesson Here is a story quoted from the Prophet's biography.) It reflects the effect of iman on the hearts of the believers and how it diverts their ambition away from this worldly life and its pleasures, to Allah and the Hereafter. Once a thirteen-men delegation of Tajib, who dwelled in Yemen, came to the Prophet (pbuh). He was so glad with their coming, honored them, and ordered Bilal to treat them hospitably. They were keen on asking the Prophet (pbuh) about 1. Ibn al-Qayyim mentioned it in his Zad al-Ma’ad (Provisions for the Hereafter) “GDIslam and learning from him. They stayed only for a few days and then decided to return home to teach their people what they had learned from him (pbuh). Thus they went to say farewell to the Prophet (pbuh) before leaving, so he sent Bilal to them who gave them some of the best gifts that the Prophet used to give to delegations. Then he (pbuh) asked them, "Js there anyone among you still remaining?" “Yes! A boy that we have left to watch over our baggage; he is the youngest among us," they replied. He (pbuh) said, "Send him to us!” When they returned to their baggage, they said to the boy, "Go to the Messenger of Allah (pbuh) and take what you want from him because we have taken what we needed from him and have said farewell to him." The boy went to the Prophet (pbuh) and said to him, "O Messenger of Allah! I am one of the sons of Abdha - the group that had just come to him before - and you have complied with their needs, so please comply with my need, O Messenger of Allah!" “What is your need?” asked the Prophet (pbuh). The boy answered, "My need is not like any of the needs of my fellows, even though they came wishing to embrace Islam and brought the alms that they presented to you. Yet, by Allah, I only came from my homeland in order that you might ask Allah, Glorified and Exalted be He, to forgive me, have mercy on me, and make my richness in my heart.” The Prophet ipbuh) said, "O Allah! Forgive him, have mercy on him, and make his richness in his heart!” Then he (pbuh) ordered that the boy should be given the same gifts that any of his fellows had received. After that they all left for their home. In the tenth year after Hijrah, they (the same delegation) went to the Prophet (pbuh) in Mina. When they told him that C123) 5they were the sons of Abdha, the Prophet (pbuh) asked, "Whar about the boy who came to me with you (before)?” They answered, "O Messenger of Allah! We have never seen anyone like him, nor have we ever heard of anyone who is more content with Allah's provisions for him than he is! Were people to divide the world among themselves, he would not even look at it or pay attention to it!" The Prophet (pbuh) commented, "Praise be to Allah! I surely hope that he will die wholly!” One of them asked, "Is it not that man dies wholly, O Messenger of Allab?" Explaining how some people may die scattered and distributed, the Prophet (pbuh) said, "His desires and worries branch in the valleys of the world, so his time of death may approach him in one of these valleys and then it will be no matter in the sight of Allah, Glorified and Exalted be He, where of them he should perish!” It was said that that boy lived among them very well, most ascetic in worldly pleasures, and most content with Allah's provisions for him. After the Prophet's death and when a number of the people of Yemen apostatized from Islam. he addressed his people, reminding them of Allah and Islam, but none of them changed his mind. Abu Bakr remembered him and asked about him until he was told about his affairs and what he had done with his people, so he wrote to Ziyad ibn Labid asking him to treat him well. This is the story of a young man whose heart was filled with iman, so his intention was not directed towards the pleasures of this worldly life that take the entire attention of many people. Rather, his intention was completely attached to what is with Allah.His need, which he asked the Prophet (pbuh) to fulfil, was not like any of the needs of his fellows, nor was it like that of most people. It was a spiritual need of religiousness that involved the inner meaning of man, and not his image. Namely, he asked the Prophet (pbuh) to invoke Allah to forgive him, have mercy on him, and make his richness in his heart. Undoubtedly, the Prophet (pbuh) was very happy with this request. The young man said farewell to the Prophet (pbuh) and then returned to his people and homeland but the Prophet (pbuh), who was expert in understanding people, did not forget that young man, in spite of the long distance between them and the passing of time. During the season of Pilgrimage, he (pbuh) asked his people about him, in the way of a knowledgeable educator who asks about his excellent student. The Prophet (pbuh) was so delighted with their answer, that he praised Allah and said such unique, brilliant words: "! surely hope that he will die wholly!" People die according to the manner of their life: whoever lives wholly dies wholly and whoever lives distributed and scattered dies just as he lived. Very few people live and die for one goal and direct their intention towards one purpose. Such is the knowing believer who has made his goal "fleeing to Allah" and his way “following Allah's instructions"; everything in him is for Allah and by Allah; and his hymn is: 4... Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Cherisher of the GDWorlds: no partner hath He: this am I commanded, and 1 am the first of those who bow to His Will.’ Say: ‘Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)?...' (AL-An’am: 162-164) Such are the ones who live and die spiritually intact. Contentment Is a Source of Strength for the One Who Has It Before we finish speaking about contentment, there are two points that need to be highlighted: The first point is that satisfaction with a little provision is not a source of weakness, as thought by people who lack discretion. On the contrary, it is a source of strength for the people of principles and missions, who encounter oppression, confiscation, and deprivation. Some of them participate vehemently and steadfastly in the war against falsehood and injustice, because they know that a little, rough food, coarse clothing, and a life of difficulty are sufficient for them. Any of such persons looks at the palaces of princes, the treasures of kings, and luxurious furnishings of those living in ease and comfort just as a rider of a plane flying high in the air looks at villages, cities, and people; he sees the high palaces like small cans and humans like ants in their holes. Once a wise man from the East said to one of his disciples, “Live on rice and water, taking your folded arm as a pillow, and you will enjoy the pleasure of the soul. As for fortune and glories that come through evil means, they are like passing clouds; they do not bring about any fertility or growth!"It was reported that Prophet “Isa (peace be upon him) said, "My clothing is wool, my food is barley, my torch is the moon, my mount is my feet. and my pillow is my arm... I pass the night without any possessions and enter upon the morning without any possessions (either), yet no one on the earth is richer than me!" When this contentment and satisfaction occupies a man of principles or a man with a mission, he no longer feels anxious or afraid. In his Jaya’ ‘Ulan ad-Din (Revitalization of the Sciences of Religion), in the section dealing with enjoining the right and forbidding the wrong, Imam al-Ghazali mentioned that once while an old man was picking up (date) pits from the road, he broke a lute that some servant was carrying to one of Harun ar-Rashid's slave-girls who would use it to sing. On knowing about it, Ar-Rashid became very angry and his eyes turned red, and he sent for the old man. When the Caliph's messenger asked the old man to accompany him to the Caliph, he went with him but refused to ride. He walked until he stood at the gate of the palace. Ar-Rashid changed his sitting then ordered that the old man should enter. The old man entered with the bag containing the pits in his sleeve. The servant said to him, "Take this bag out of your sleeve and enter to the Commander of the Believers!" "I am going to have my supper tonight out of this,” said the old man. “We shall give you supper." commented the servant. "I do not need your supper," said the old man. Thereupon Ar-Rashid asked the servant, "What do you want from him?" "There are pits in his sleeve and I have asked him to throw them out and then enter to you, Commander of the Believers," answered the servant. "Let him not throw them out!" commanded the Caliph.After that the old man entered to Harun and greeted him, then the Jatter asked him, "You old man! Why did you do what you did?" "What did I do?” said the old man. Ar-Rashid was shy to say that the man broke his lute. When the Caliph repeated the question more than once, the old man said, “I heard your fathers and forefathers reciting this verse on the pulpit: Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion...» (An-Nahl: 90) I saw a kind abomination so I changed it." "Yes!" agreed the Caliph. The narrator of the story said, "By Allah, he said no more than that. When he left, the Caliph gave a bag containing ten thousand dirhams to a man and said to him, "Follow the old man: if he tells anyone about what has happened between me and him, do not give him anything, but if he does not speak to anyone, then give him the bag.” When the old man left the palace he found a pit sunk into the ground, so he tried to get it out and did not speak to anyone. The man (who had been sent after him by the Caliph) said to him, "Take this bag!" "Tell the Commander of the Believers to return it to where he got it," said the old man!" His soul was content to pick up pits from the ground and at the same time he refused to take thousands of dirhams from the — C12 omanCaliph. The word of truth is raised high and principles and missions achieve victory in this way. Contentment Does Not Mean Keeping Silent Before Falsehood The second point is that man’s contentment with Allah and the general process of the universe and life, does not require that he is content with any corruption or partial deviation in life caused by this uncompelled responsible man. Man's contentment with cars and riding them does not mean that he should be content with the accidents that they cause or with the wrongdoings committed by their drivers. The believer is content with Allah's order in the universe. Part of this order involves intelligence and the right to choose that Allah has given man. On the basis of these two gifts, he is held responsible for his acts and apt to be reproached, refined, and rectified. The believer is content with the order of existence and discontent with any deviation of the person who does not show gratitude to Allah for the two blessings of intelligence and will that He has granted him and who rather subjects Allah's provisions for purposes other than those for which he has been granted them. To be discontented with human corruption and deviation is a form of discontentment that Allah is pleased with and that He commands His servants to adopt and threatens those who neglect it, with a severe punishment: 4 Why were there not, among the generations before you, persons possessed of balanced good sense, prohibiting(men) from mischief in the earth except a few among them whom We saved (from harm) ?...}~ (Hud: 116) Curses were pronounced on those among the Children of Israel who rejected Faith, by the tongue of Dawud and of ‘Isa the son of Maryam: because they disobeyed and persisted in excesses. Nor did they (usuallx) forbid one another the iniquities which they committed: evil indeed were the deeds which they did. » (Al-Ma'idah: 78-79)Chapter Five Security of the Soul - Security of the Soul Is Important for Achieving Happiness and Tranquility - An Example of Fear and Fretfulness - An Example of Security and Comfort - Iman Is the Source of Safety - The Fears of Atheists and Doubters - The Believer Is Secure Concerning His Sustenance - The Believer Is Secure Concerning His Lifetime - The Believer Does Not Fear DeathSecurity of the Soul élt is those who believe and confuse not their beliefs with wrong-that are (truly) in security, for they are on (right) guidance. (Al-An‘am: 82) Security of the Soul Is Important for Achieving Happiness and Tranquility The believer does not feel sorry or grieved for what he lost in the past nor does he receive the present fretfully and discontentedly. He neither faces the future with fear or apprehension, nor does he live in fear of its ambiguity or tyranny as if it was an evil enemy waiting in ambush. Yet, he lives with a secure soul as if he was in Paradise. His iman is the source of his security. Security is one of the forms and fruits of heartsease and tranquility; it is a form of heartsease that is connected to the future, with all man’s expectations, fears, and worries. There is no happiness without this security of the soul. Once a wise man was asked about joy and he said, "It is security, for I have discovered that the frightened man never enjoys life!" Thus there is no wonder that Allah made Paradise an abode of ultimate peace and security. This is because its residents reside in high dwellings in peace and security; on them there is no fear, nor do they grieve; and the angels receive them with the words: —~®Emer ye here in Peace and Security. » (Al-Hijr: 46) To understand the extent of security and peace that iman provides one with, and to compare between one who enjoys iman and one who is deprived of it, you are recommended to read the following lines: An Example of Fear and Fretfulness "I am living in continuous fear, frightened of people and things and frightened of myself. Neither fortune, nor high position, nor health, nor manhood, nor women, nor love, nor immoral evenings, nor anything else has ever given me peace... I have become bored of everything after trying everything. I do hate and fear myself. Do you not see these ghosts surrounding me? Do you not feel this fear that is opening its mouth to devour me? ‘What is the cause of all this fear? Is it worries? I do not have worries. My foremost worry is this worldly life. I have property, high position, glory, health, women, beauty... I have everything, so why should I be afraid like this, and what is the source of my fear? Am J afraid of Allah? No! Allah has no existence in my life. So, what am I afraid of? Is it the society? I hate, despise, and mock at it. So where does this fear come from? Is it death? Perhaps! But I do not pay attention to it, nor do I feel that I fear 1. Quoted with some amendments from the daybook of Muhammad Zaki “Abd al-Qudir by the tongue of a friend of his to whom he entrusted his memories.it. To me, it is a mere phenomenon. Then, where does this fear come from? Perhaps I am afraid because there is nothing that I fear or because everything is in my hand and prepared for my use. Being fed up is the same as being hungry; both are fearful! Were T to have no property, I would have wished for it and spent my days and nights seeking it... Had the high position been taken away from me, I would have done my best to reach it. But.. everything is available: property, women, friends, respect, and all things that people may ever seek or think about. There is nothing that occupies my mind or that I get tired of before reaching... My life is empty... Again.. is it worries? I do not have worries... Then I should fear simply because I have nothing to fear. I should fear the unknown because I am not aware of it... 1 feel lost in this life because I have reached its climax... Life now is my enemy... not what is in life because I have it all... I feel that it mocks at me and stands like a ghoul in my face... I now know the source of my fear... I fear life itself!" An Example of Security and Comfort The above mentioned example is one of those who are deprived of the sweetness of iman. It illustrates the horror, fear, fretfulness, and anxiety which such people suffer from and which the availability of property, glory, and all worldly pleasures fail to alleviate. Contrary to this example is the one drawn by the Qur'an for a believing mother to whom Allah sent inspiration that she shouldcast her son into the river and promised that He would bring him back to her. Responding to her iman and believing the words and promise of her Lord, she threw him into a chest and then threw the chest into the river, which cast him up on the bank, and he was finally picked up by his enemy. All this happened while her heart remained firm in faith. We read this in the Qur'anic verses that say. So We sent this inspiration to the mother of Musa: 'Suckle (thy child), but when thou hast fears about him, cast him into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our messengers.’ Then the people of Pharaoh picked him up (from the river): (it was intended) that (Musa) should be to them an adversary and a cause of sorrow: for Pharaoh and Haman and (all) their hosts were men of sin. (Al-Qasas: 7-8) The mother responded and Allah fulfilled his promise to her: Thus did We restore him to his mother, that her eye might be comforted, that she might not grieve, and that she might know that the promise of Allah is true: but most of them do not understand. & (Al-Qasas: 13) Iman Is the Source of Safety People fear many things and different matters but the believer has closed all the gates to fear. He no longer fears except for the sake of Allah alone; he fears that he should be negligent with regard to His rights or that he may wrongly harm any of His creatures. He does not fear people because theypossess neither hurt nor benefit for themselves, and possess no power to cause death, or to give life, or to raise the dead. Prophet Ibrahim, the Father of the Prophets. called his people to the Oneness of Allah and to the destruction of idols but they warned him against the evil consequences of the wrath of their gods that he had called them to abandon. Prophet Ibrahim wondered, ¢How should I fear (the beings) ye associate with Allah, when ye fear not to give partners 10 Allah without any warrant having been given to you? Which of (us) two Parties hath more right to security? (Tell me) ifye know. (Al-An’am: 81) Allah the Almighty followed this verse up with His judgement between the two parties, saying, It is those who believe and confuse not their beliefs with wrong that are (truly) in security, for they are on (right) guidance. (Al-An’am: 82) Prophet Muhammad (pbuh) interpreted "zu/m" in this verse as shirk, Verily! Joining others in worship with Allah is a great 03) wrong indeed. ®| (Luqman: 13) 1, Translated as “wrong”. (Translator) 2, Here meaning "joining others in worship with Allah”. (Translator) 3. The translation of the meaning of this verse is quoted from Dr. Muhammad Tagi-ud-Din al-Hilali and Dr. Muhammad Muhsin Khan's Interpretation of the Meaning of The Noble Qur'an. (Translator) ©:He thus explained for Muslims that belief in Allah and declaration of His Oneness are the greatest reasons for security and heartsease; consequently denying Allah, or doubting Him, and joining others in worship with Him are the foremost causes of fear, fretfulness, and terror. How truthful are the words of Allah: Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority...» (Al “Imran: 151) The Fears of Atheists and Doubters Atheists and those who deny Allah and the truth are the ones most afflicted with fears, even though they may hide these fears from people. They fear time, catastrophes, poverty, illness, and people, and above all they fear death. They regard death as a wild beast, an enemy lying in wait, an unknown end, and a terrible destiny. The moral philosopher Ibn Miskawayh said, "Fear of death is only inflicted on one who does not know the reality of'death and where his soul goes after it, or because he thinks that when his body is dissolved his entity is dissolved along with it, his soul comes to an end, but the world will remain existent and he will no longer exist therein, as thought by those who are unaware of the state of the soul and the knowledge of the Resurrection. Such a person may also fear death because he thinks that it causes pain that is more severe than the pain caused by the diseases that may precede it or lead to it; or because he thinks that there is a punishment that he will :receive after death; or because he is bewildered, as he does not know what he will meet or face after death; or because he is sorry for the property and possessions that he will leave behind. All these thoughts are false and are not based on fact." They are false ideas, but deniers and doubters live on them, die on them, and between life and death they are afflicted with anxiety, fear, and bewilderment. On the other hand, the believer is the least likely among the people to fear and the most likely among them to feel secure. The Believer Is Secure Concerning His Sustenance He is secure from the fear of missing his sustenance; for provisions are guaranteed by Allah Who never breaks His promise or destroys His servant. He (Glory be to Him) created the earth as a wide expanse, a couch, and a spread out carpet, bestowed blessings on it, measured therein all things to give its residents nourishment in due proportion, provided these residents with the means of fulfillment of their life, and promised His servants therein with the guarantee of their provisions, repeating this promise and confirming it by taking oaths; it is a promise of the Most Generous Who is never miserly, the All-Mighty Who is never unable, and the Most Wise Who never does anything in jest 4... and the promise of my Lord is true. (Al-Kahf: 98) (It is) the promise of Allah. Never does Allah depart from His promise: but most men understand not. (Ar-Rum: 6)For Allah is ‘He Who gives (all) Sustenance,-Lord of Power, Steadfast (forever). (Adh-Dhariyat: 58) 4And in heaven is your Sustenance, as (also) that which ye are promised. Then, by the Lord of heaven and earth, this is the very Truth, as much as the fact that ye can speak intelligently to each other. (Adh-Dhariyat: 22-23) 4 There is no moving creature on earth but its sustenance dependeth on Allah... (Hud: 6) How many are the creatures that carry not their own sustenance? It is Allah Who feeds (both) them and you...» (Al-Ankabut: 60) With these guarantees the believer continuously feels secure in regard to his sustenance and that Allah will never destroy him through starvation, as it is He Who feeds the birds in their nests, wild beasts in the desert, fish in the water, and worms in the soil. A believer would go out for jihad wishing to die in the cause of his religion, while leaving behind a helpless family without supplies, but he was sure that he had left them under the patronage of their Lord, the Most Generous, Who would be more beneficent and compassionate to them than him. A wife would say about her husband, who was going forth for the cause of Allah, "I know him as a consumer and not as a provider; if the consumer has gone, the All-Provider will always remain!" “EDThe Believer Is Secure Concerning His Lifetime He is secure regarding his lifetime because Allah predestined its term that no power can ever decrease or increase: ... not an hour can they cause delay, nor (an hour) can they advance (it in anticipation). » (AI-A‘ raf: 34) But t0 no soul will Allah grant respite when the time appointed (for it) has come... » (Al-Munafiqun: 11) 4... for when the Term given by Allah is accomplished, it cannot be put forward: if ye only knew. (Nuh: 4) €Nor is a man long-lived granted length of days, nor is a part cut off from his life, but is in a Decree (ordained). > (Fatir: 11) The believer is certain that Allah ordained all lifetimes and defined the time and place of the death of every soul. With this firm faith, he does not suffer fear of death or fear for life. This feeling of security regarding his sustenance and lifetime provides him with tranquility and heartsease as well as with strength that helps him face life, tyranny and oppression therein. Once Al-Hajjaj threatened Sa‘id ibn Jubayr with death and the latter said to him, “If you were to know that life and death would be in your hand, you would never worship anyone except yourself!"The Believer Does Not Fear Death Moreover, he does not fear death and its bitterness because he believes that it is a visitor that must be received and that fear will never drive it back. Say: ‘The Death from which ye flee will truly overtake you." (Al Jumu’ah: 8) Wherever ye are, death will find you out, even if ye are in towers built up strong and high!. (An-Nisa’: 78) Say: ‘Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death... (Al Imran: 154) The believer's awareness of the fact that death has always been the way of the Prophets, the sincere, the martyrs, and the tighteous, alleviates the image of death in his sight. What burden will it be on him if he follows in their footsteps and walks in the same way? Death is the destiny of all living creatures and thus no one is to be exempted from it. ¢ Truly thou wilt die (one day), and truly they (too) will die (one day). (Az-Zumar: 30) The pleasure of this worldly life is so valueless in the sight of the believer that he does not feel sorry for leaving it when he dies. How can he feel sorry for this while death is a bridge to everlasting pleasure and enjoyment? a p> -{Every soul shall have a taste of death: and only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): for the life of this world is but goods and chanels of deception. » (Al “Imran: 185) Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least! (An-Nisa’: 77) Accordingly, death is not pure nonbeing or absolute mortality; it is a transition from one life to another and from one stage to another. A tradition said, "You were created for eternity and you only move from one abode to another." With death, the soul departs from the body during the period between death and the Resurrection and then returns to it on the Day of Resurrection. Explicating the secret of death and the wisdom behind the mortality of the body before the life of immortality, Jalal ad-Din ar-Rumi said,” "Construction only comes after destruction and precious treasures are only found after excavation. Therefore, if you see some building being destroyed, then be sure that there will be a new building after it. A building is only demolished so that the treasure that is buried under it can be taken out and that it may experience a new construction and population." "Trees do not give fruit unless they flower and their flowers fall down first. Likewise, a man's soul does not gain strength or become renewed unless his body 1. Quoted from the book Rijal al-Fikr wad-Da'wah fil-istam (Men of Thinking and Da’ wat in Islam).falls and his lifetime comes to an end." "Allah, Who is the Absolute Generous, does not take back a blessing that He has bestowed upon any of His creatures except that He gives instead a greater blessing. Thus He takes back this valuable weak life, which is not to be described as everlasting, to give instead, another life that is wider, more lasting, more beautiful, and much better." Yahya ibn Mu‘adh said, "Only doubtful people hate death, for it draws one dear person near to his dear ones." This has not only been the view of people of distinction, of philosophers, or of ascetics with regard to death, but also of the majority of believers. Once it was said to a Bedouin, who had a serious illness, "You will die!" He asked, "Where am I supposed to be taken after death?” They said, "To Allah." He commented, "Woe to you! How then should I fear going to One with Whom I can only find all good?" How truthful are the words of Allah: In the case of those who say, ‘Our Lord is Allah’, and, further, stand straight and steadfast, the angels descend on them (from time to time): ‘Fear ye not!' (they suggest), "nor grieve! But receive the Glad Tidings of the Garden (of Bliss), the which ye were promised! We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for!-a hospitable gift from One Oft-Forgiving, Most Merciful!’ (Fussilat: 30-32) ®Chapter Six Hope - Hope Is Important for Achieving Tranquility and Happiness - Despair and Disbelief Are Interrelated - Iman Produces Hope - The Necessity of Hope in LifeHope Hope Is Important for Achieving Tranquility and Happiness Hope is one of the sources of security and tranquility for the believer. It is a ray that appears to man in the darkness of life and illuminates the way for him. This is hope with which the tree of life grows and man enjoys the taste of happiness and feels the delight of life. Hope is a motivating power that drives man to work, creates in him incentives to struggle for the fulfillment of his duties, and breathes life into his body and soul. It motivates the lazy person towards activity and the active one to maintain his activity and increase its rate. It drives one who fails once, to try again and again until he succeeds, and also drives the successful one to double his effort to achieve more successes. It is hope in the coming harvest that drives the farmer to work hard; it is hope for profit that urges the merchant to travel and take risks; it is hope for success that encourages the student to study hard and persistently; it is the hope for victory that stimulates the soldier to show extreme courage; it is hope for liberation that alleviates the expenses of struggle and strife in the sight of an enslaved nation; it is the hope of recovery that makes bitter medicine sweet in the mouth of an ill person; and it is hope for Allah's Pleasure and Paradise that activates the believer to resist his vain desires and obey His Lord.