Al-Wassiyat-us-Sughrah (The concise Legacy)
Contributor:
Coverage:
Creator: Ibn Taymiyyah
Date:
Description:
Format: text
Identifier: http://www.quraan.com/index.aspx?&tabid=31&artid=29
Language: en
Publisher:
Relation:
Rights:
Source:
Subject: character
Title: Al-Wassiyat-us-Sughrah (The concise Legacy)
Created on: Thu Nov 08 09:22:42 -0500 2007
Updated on: Thu Nov 08 09:22:42 -0500 2007
Version: 1
Abstract: ... ch he could move among the people; for such a one, it is necessary to be aware of the conditions of Ignorance and the path of the two nations, "those who incurred (Allah's) anger" and "those astray" i.e. the Jews and Christians, so he may realise which things have affected him. Hence, one of the most beneficial things for both the advanced and ordinary person is knowledge of what he can do to liberate himself from these pitfalls, and that is to follow up bad deeds with good ones, good deeds being the actions, manners and characteristics which Allah has recommended on the tongue of the last Prophet (). Another category of things which avert the consequences of sinning is "expiating misfortunes", i.e. whatever causes hardship or suffering, be it fear or sorrow, or harm to one's wealth, honour, body, etc.. However, of course, these misfortunes are not the work of the person himself. Good Nature Next, after the Messenger () had covered Allah's right in the first two clauses, i.e. to act righteously and to rectify any harm done, he said, "... and behave well towards the people", thus turning to the right of one's fellow worshippers. The essence of being good-natured to people is that: he who cuts off relations with you, that you keep an association with him, giving him greetings, respecting him, supplicating for him, asking Allah to forgive him, speaking of him in good terms and visiting him; he who deprives you of knowledge, benefit and wealth, you give them in return; and he who does an injustice to you regarding blood, wealth or honour, you forgive him. Some of these actions are obligatory and others are recommended. As for the "great character" which Allah described Muhammad ()'s way, it is no other than the complete Deen, comprising of everything that Allah commanded him with, as explained by Mujaahid and other knowledgeable commentators; it is no other than the implementation of the Qur'aan, as 'Aa'isha RadiAllahu 'Anhaa said, "His character was the Qur'aan", and the reality of it is an eagerness to put into practice those things that Allah loves, with purity of soul and openness of heart. Tafseer of the word 'Taqwaa' All of the above ideas do emanate from the Wasiyyah of Allah mentioned at the beginning, and this should be understood as such that the word 'Taqwaa' is very comprehensive, covering the fulfilment of all of Allah's orders, whether they are ones of obligation or recommendation, and also the refraining from all that Allah has forbidden, whether it is totally prohibited or strongly discouraged; hence, it includes both the right of Allah and the right of his slaves. However, wherever 'taqwaa' specifically refers to fear of the consequent punishment refraining one from indulging in the prohibited, it is clear from the context; an example of this is in the hadeeth of Mu`aadh (under discussion), and similar is the hadeeth of Abu Hurairah which Tirmidhi has narrated and declared to be saheeh , The Messenger of Allah () was asked about that which mostly earns people entry to Paradise; he replied, "Taqwaa and goodness of character." He was also asked about that which mostly earns people entry into the Fire; he replied, "The mouth and the private parts." In a narration of a saheeh hadeeth from 'Abdullaah bin `Umar, the Messenger said, "The most complete of the believers in eemaan is he who is the best of them in character." Hence, the Prophet told us that perfection of Eemaan lies in completeness of one's goodness of character; it is known that all of Eemaan is Taqwaa. However, this is not the place for a detailed discussion of the fundamentals and branches of Taqwaa, for that would cover the Deen in its entirety. Ikhlaas The origin and root of all good is Ikhlaas (pure sincerity), i.e. that the slave directs all worship and seeking of assistance purely towards his Lord, as in Allah's statements: You alone we worship and Your aid alone we seek. and ... then worship Him, and put your trust in Him ... and ... in him I trust, and unto Him I turn. and ... then seek sustenance from Allah, and serve Him, and be grateful to Him. This is done in such a way that the slave terminates his heart's connection with the created, whether with regard to benefiting from them or acting for their sake, but instead preoccupies himself with his Exalted Creator, the means of attaining which is to supplicate Him for everything required out of poverty, necessity or fear, etc., to carry out every beloved action for the sake of His good pleasure. If someone were to implant this type of Ikhlaas firmly and thoroughly, it would not be possible for him to be affected by any punishable trait. After the obligatory acts the best action is Dhikr Allah (Remembrance) As for the next question regarding the best action after the obligatory duties, an answer which is totally comprehensive and detailed for everyone is not possible since it would vary according to each person's differing capabilities and opportunities. However, what is agreed upon by all those who have knowledge of Allah and His commands, is that in general, the best thing with which a slave can occupy himself is the Dhikr (Remembrance) of Allah. In support of this is the hadeeth from Abu Huraira radiAllahu 'anhu which Muslim narrates: "The loners ( mufarridoon ) have taken the lead." The Companions asked, "O Messenger of Allah! Who are the loners ?" He replied, "Those men and women who remember Allah in abundance." Similar is narrated by Abu ad-Dardaa' radiAllahu 'anhu in a report of Abu Daawood: "Shall I not inform you of the best of your actions, the most pure in the sight of your Master, the one which raises your ranks highest, that which is better for you than giving gold and silver (in charity), and better for you than your meeting your enemies, so that you strike their necks and they strike yours?" The companions urged, "Of course, O Messenger of Allah! (Inform us!)" He replied, "It is the Remembrance of Allah." The virtues of the Remembrance of Allah are confirmed by proofs of insight, narration and analysis from the Qur'aan and Eemaan. Types of Dhikr The basic method of Dhikr is that the slave makes a habit of putting into practice those adhkaar (phrases of dhikr) which have been taken from the teacher of goodness, the leader of the righteous, Muhammad (sallAllahu `alayhi wa sallam), such as: Those adhkaar which have a fixed timing, e.g. at the beginning and end of the day, when going to sleep and waking up, and after the compulsory Prayers; Those adhkaar which are specified for certain actions, e.g. eating and drinking, putting on clothes, sexual intercourse, entering and exiting the Masjid and the toliet, or at the time of rain and thunder, etc.. As regards both these types of Dhikr, books have been written under the title of "Actions of the day and night." There are also those adhkaar which are unrestricted, i.e. they are not confined to some special time or occasion; of these, the most excellent is Laa ilaaha illa-llaah (There is no true deity except Allah), but sometimes according to the situation, some phrases such as Subhaan Allah (Allah is Glorified), Al-hamdu li-llaah (All Praised be to Allah), Allahu Akbar (Allah is the Greatest) and Laa Hawla wa laa Quwwata illaa bi-llaah (There is no power or movement except by Allah) become more excellent. Further, it should be known that everything that brings mankind closer to Allah, whether it is the saying of the tongue or contemplation of the heart, for example in acquiring knowledge, commanding good and forbidding evil, this is all part of the Dhikr of Allah. Hence, one who is occupied in seeking beneficial Knowledge after fulfilling the obligatory acts, or takes his place in a gathering where Fiqh (Understanding) - that which Allah and His Messenger have named Fiqh - is read and taught, this also an excellent Dhikr of Allah. When you consider this, you will thus realise that there is no major controversy among the early people of knowledge regarding the most excellent of actions after the obligatory duties. Istikhaarah (asking Allah to decide on one's behalf) In those matters where the slave is in doubt, he shou... [Full Article...]
