8/9/2019 The Kitab Ulum Al Muamala http://slidepdf.com/reader/full/the-kitab-ulum-al-muamala 1/50 The Book of the Sciences of Behavior Kitab ‘Ulum al-Mu’amala by Shaykh ‘Uthman dan Fodio (may llah cover him !ith mercy" min# Translated from the Arabic by `Aisha Bewley In the Name of Allah, the Merciful, the Compassionate May Allah bless Sayyiduna Muhammad and his family and Companions, and grant him peace abundantly So says the fair in need of his !ord"s mercy, #$thman ibn Muhammad ibn #$thman, %nown as dan &odio, may Allah co'er him with (is mercy) *raise belongs to Allah, the !ord of the worlds, and blessings and peace be upon the seal of the *rophets, and on all his family and Companions) I bear witness that there is no god but Allah, alone, with no partner, and I bear witness that Muhammad is (is sla'e and Messenger, the best of the first and the last, with a witnessing which we will die on and which we will be raised up upon, Allah willing, among the trustworthy ones) This is the Boo% of the Sciences of Beha'ior) It is in three parts+ $# %S&MThe Science of Fi'h, which contains a discussion of the outward aspects of the deen) # %M) The Science of Ta!hid, which contains a discussion of the beliefs included in the roots of the deen) *# %+S) The Science of Tasa!!uf, which contains a discussion of the inward aspects of the deen)
Shaykh ‘Uthman dan Fodio(may llah cover him !ith mercy" min#
Translated from the Arabic by
`Aisha Bewley
In the Name of Allah, the Merciful, the Compassionate
May Allah bless Sayyiduna Muhammad and his family and Companions, andgrant him peace abundantly
So says the fair in need of his !ord"s mercy, #$thman ibn Muhammad ibn#$thman, %nown as dan &odio, may Allah co'er him with (is mercy)
*raise belongs to Allah, the !ord of the worlds, and blessings and peace be uponthe seal of the *rophets, and on all his family and Companions) I bear witnessthat there is no god but Allah, alone, with no partner, and I bear witness thatMuhammad is (is sla'e and Messenger, the best of the first and the last, with awitnessing which we will die on and which we will be raised up upon, Allah
willing, among the trustworthy ones)
This is the Boo% of the Sciences of Beha'ior) It is in three parts+
$# %S&M The Science of Fi'h, which contains a discussion of the outwardaspects of the deen)
# %M) The Science of Ta!hid, which contains a discussion of the beliefsincluded in the roots of the deen)
*# %+S) The Science of Tasa!!uf, which contains a discussion of the
-ach responsible person must learn as much of it as he has to perform)
Unit $
,urification
Allah ta"ala said, ‘We sent down pure water out of the sky.’ *ure water .tahur/ isthat which is pure .tahir/ in itself, and purifies .mutahhir/ other things li%erain0water, sea0water, and well0water when it has not been changed in any ofits three ualities .color, taste, and smell/ by something that would usually alterit+ for e1ample, mil%, honey, oil, ghee, grease, fat, soap, filth, urine, or e1crement)If any of the three ualities we mentioned are changed, it is not acceptable to useit in istin2a" .cleaning yourself from urine or faeces/, wudu .ablution/, or ghusl.ma2or ablution/) 3ater which is changed by something pure can be used forordinary things but not for acts of #ibada .worship/) If it is changed by somethingimpure, it can not be used either for ordinary things or for acts of #ibada) If it ischanged by something at the bottom, li%e earth or salt, or by something thatgrows out of it li%e water0moss, or by the length of time it stands, it is notimpaired and it can be used for ordinary things and for acts of #ibada) Ifsomething impure falls into a small amount of water a wudu" 'essel for doingwudu" or a ghusl 2ug for ghusl and it does not change it, it is acceptable topurify yourself with it) (owe'er, doing it is disli%ed if other water can be found)
The water used in wudu" or ghusl is pure, but using it is disli%ed if other watercan be found) There are two conflicting statements about water used for thingsother than wudu" or ghusl li%e that used for coo%ing or for washing the hands)
Section
-'ery li'ing thing is pure, human or otherwise, together with their sweat, sali'a,nasal mucous, tears, and eggs .unless they are rotten then they are changedand putrid/) (uman mil% is pure so long as a person is ali'e) 4ou are permittedto consume the mil% of animals li%e cattle, sheep, and camels, and it is pure)
Their urine and dung are also pure as long as they ha'e not been e1posed toimpurity) 5ther types of mil% are according to the meat) If the meat of an animalis haram to eat, its mil% is impure li%e that of horses, mules, and don%eys)3hen eating the meat of an animal is disli%ed li%e that of beasts of prey, theirmil% is also disli%ed) It is the same with dead animals which ha'e no breath li%e ants and worms) They are pure) A human corpse e1cept for the *rophets is impure) It is the same for dead animals which ha'e no breath li%e lice, as
The bli.ations of /udu" its Sunan (traditions#" and !hat breaks it
There are Seven bli.ations of /udu0
7) The first is intention which is the ob2ect of the heart) 3hen you wash your face,you ma%e the intention to perform the obligatory duty of wudu or to remo'e theritual impurity .hadath/ or to ma%e permissible what the impurity pre'entedyou from doing)
8) The second is to wash all of the face) Its limit in length is from the head"snormal hair roots to the end of the chin, and its limit in width is e'erythingbetween the ears) 3hen you wash, you ma%e sure of the lines of the forehead,the outside of your lips, and the ridge between the two nostrils) 4ou must ma%ewater enter the hair of your beard and wipe any thic% beard)
9) The third is to wash the hands up to the elbows) 4ou must ma%e the water gobetween your fingers)
:) The fourth is to wipe o'er the whole head) Its beginning is where the facestarts and its end is the bottom of the s%ull)
;) The fifth is to wash the feet including the an%les) It is recommended to ma%ewater go between the toes)
<) The si1th is to rub) This means to pass your hand with water o'er each limb) Itis not a condition that it be accompanied by pouring)
=) The se'enth is to continue without interruption) This means to do wudu, all atone go without any e1cessi'e brea%, with presence and thoroughness)
Section - The Sunan of /udu
The Sunan of /udu are 1i.ht0
7) The first is to wash the hands before putting them into the 'essel)
8) The second is to rinse the mouth) This is to ta%e water into the mouth, andmo'e it around, and then spit it out)
9) The third is to sniff up) That is to draw water right up into the nose):) The fourth is to blow out) That is to blow the water out while holding the nosewith the inde1 finger and thumb of the left hand)
;) The fifth is to wipe the ears, e1ternally and internally)
<) The si1th is to ta%e fresh water for wiping the ears)
=) The se'enth is to bring the hands bac% to the front when wiping the head)
>) The eighth is to follow the correct order of the obligations of wudu, startingwith the face, then the forearms, then wiping the head, then washing the feet)
Note+ If you lea'e out one of the obligations of wudu, you do it and then repeatthe prayer) If you lea'e out one of its sunan, you do it, whether you left it outdeliberately or by accident) 4ou do not repeat the prayer, but you do that sunnafor the future prayers)
Section 2 The 3escri4tion of /udu
3hen you do wudu, you begin with ?In the name of Allah,@ and place the 'esselon your right side where you can reach it) 4ou begin by washing your handsbefore putting them into the 'essel) Then you ta%e water and rinse your mouththree times with one handful if you li%e, or with three handfuls) If you rub theinside of the mouth with your finger, it is good) Then you sniff up water andblow it out three times) 4ou hold your nose with your hand as you do when youblow your nose) !ess than three times is permitted in rinsing the mouth andsniffing up water into the nose) 4ou can do it all with one handful of water, but itis better to obser'e the outside limit)
Then you ta%e water with both hands or if you li%e, with your right hand, andpour it on both your hands) Then you lift them to your face and wash itthoroughly with both hands, from the top of your forehead whose limit is thehair0roots to the end of your chin, and around all of your face from the end ofthe longest part of your beard to your temples) 4ou run your hand o'er therecesses of your eyelids, the lines of your forehead, and underneath the nose
between the nostrils) 4ou wash your face in that way three times)Then you ta%e water and mo'e your beard while you wash your face with yourpalms to ma%e the water go into it by mo'ing the hair to meet the water)According to Mali%, you do not ha'e to ma%e water penetrate it during wudu,but you run your hand o'er it to the end)
Then you wash your right hand and forearm three times, or twice) 4ou let waterflow on it and rub it with your left hand) 4ou ma%e the water enter between yourfingers with your other fingers) Then you wash your left hand and arm in thesame way) 4ou wash up to and including your elbows) It is also said that youcan wash up to the elbows as the limit of the washing) It is not obligatory to
include them, but including them is more thorough in discharging the burden ofthe demarcation)
Then you ta%e water with your right hand and pour it onto your left) Then youwipe your head with them) 4ou begin at the front from the beginning of the hair0roots, placing your fingertips together on your head, and putting your thumbson your temples) Then you wipe with your hands to the end of your hair at thenape of your nec%) After that, you return them to the front) 4ou can put your
thumbs behind your ears and bring them to the temples) (owe'er you wipe isacceptable, pro'ided you co'er your entire head) (owe'er, the first way isbetter) If you put your hands into the 'essel and then lift them out while they arewet and wipe your head with them, that is enough) Then pour water onto yourthumbs and inde1 fingers or if you li%e, you can dip them into the water and
wipe outside and inside of the ears with them) 3omen also wipe in the way wementioned) They wipe o'er their tresses and not o'er the head co'ering) Theyput their hands under the loc%s of the hair when they return their hands to thefront)
Then you wash your feet) 3ith your right hand you pour water onto your rightfoot while rubbing it with the left hand to do it thoroughly) 4ou do that threetimes) If you li%e, you can ma%e water go between your toes) If you lea'e it out,there is no ob2ection) (owe'er, ma%ing water go between them is better for theself and preferred by the #ulama") 4ou should rub your heels and Achillestendons and places where water does not readily penetrate li%e calluses and
crac%s) A good way to do it is to rub while pouring out the water with the otherhand) The saying has reached us, ?Woe to the heels because of the Fire!@ The heel ofa thing is its e1tremity and end) Then he does the same with his left foot)
&i1ing the washing of the limbs at three times is not by a command and less thanthat is permissible if you perform wudu thoroughly) *eople are not all the samein that respect)
The Messenger of Allah, may Allah bless him and grant him peace, said?Whoever does wudu and does it well, and then raises his face to the sky and says, ‘Itestify that there is no god but Allah, alone, with no partner, and I testify that
Muhammad is is slave and Messenger, the gates of the "arden are opened for him andhe can enter whichever gate he chooses)@
Section - /hat Breaks /udu
The things which brea% wudu are in two parts+ ritual impurities .hadath/ andcauses .asbab/) The ritual impurities are+ urine, faeces, wind, prostatic fluid, anddischarge) The causes are+ sleep, which has four di'isions+
7) A long hea'y sleep this brea%s wudu)
8) A short hea'y sleep this brea%s wudu)
9) A short light sleep this does not brea% wudu)
:) A long light sleep after this, it is recommended to do wudu)
Also among the causes which brea% wudu are+ loss of reason through insanity,fainting, or drun%enness) 3udu is also bro%en by lea'ing Islam, by doubt about
The bli.ations of 5husl (ma6or !ashin.#" its Sunan" and its 3escri4tion
The bli.ations of 5husl are Five0
7) The first is intention) This is that you intend to remo'e the impurity of 2anaba.ma2or impurity resulting from se1ual intercourse/)
8) The second is to co'er the entire body with water)
9) The third is to rub the entire body)
:) The fourth is to continue without interruption)
;) The fifth is to ma%e water penetrate the hair)
Section - The Sunan of 5huslThe Sunan of 5husl are Four0
7) The first is to wash the hands to the wrists)
8) The second is to rinse the mouth)
9) The third is to sniff water up the nose)
:) The fourth is to wipe the ear holes)
Section - The 3escri4tion of 5husl
4ou begin the ghusl by washing your pri'ate parts and whate'er you ha'e onyour body to pre'ent you praying) Then you do wudu) If you li%e, you can washyour feet, or if you li%e, you can delay this until the end of the ghusl) Then youdip your hands into the 'essel and lift them out without holding anything inthem) 4ou ma%e them penetrate to the roots of your hair) Then you pour threehandfuls of water onto your head to wash it) 3omen do that and mo'e their hairabout, but they do not ha'e to untie their braids) Then you let water flow ontoyour right side, and then your left side) 4ou rub with your hands after pouringthe water until you ha'e rubbed all of your body) If you ha'e doubts about thewater ha'ing co'ered any part of your body, go o'er it again with water) 4oushould rub inside the na'el and under your throat, and you should ma%e waterpenetrate the hair of your beard, under your arms, under your buttoc%s, and inthe croo%s of your elbows, behind your %nees, and under the soles of your feet)4ou ma%e water go between your fingers) Then at the end, you wash your feet tocomplete your ghusl or to complete your wudu if you delayed washing the feet)4ou must ta%e care not to touch your penis with the inner palms while you arerubbing) If you do so after completing your purification, you repeat wudu, and
The bli.ations of Tayammum (sand-4urification#" its Sunan and its3escri4tion
The bli.ations of Tayammum are 1i.ht0
7) The first is intention) 4ou must intend to ma%e the prayer permissible becauseas is well %nown, tayammum does not remo'e ritual impurity)
8) The second is to wipe the face)
9) The third is pure earth)
:) The fourth is to continue without interruption)
;) The fifth is the first stri%ing of the earth)
<) The si1th is to wipe up to the wrists)
=) The se'enth is its connection to the prayer)
>) The eighth is doing it after the time for the prayer has come)
Section - The Sunan of Tayammum
7) The first is the proper order)
8) The second is to stri%e the earth again for the hands)
9) The third is to wipe abo'e the wrists)
Section - The 3escri4tion of Tayammum
4ou stri%e the earth with your hands) If anything remains attached to them, youshould sha%e them lightly) Then you wipe all o'er your face with them in onesingle wiping) Then you stri%e the earth again with your hands and wipe yourright hand with the left) 4ou put the fingers of your left hand o'er the tips of thefingers of your right hand and then slide your fingers o'er the outside of yourforearm) 4ou cur'e your fingers around it until you reach the elbow) Then youput your palm on the inside of your arm at the elbow and slide it down until you
reach your wrist) 4ou then slide the inside of your thumb o'er the bac% of yourright thumb) Then you wipe your left arm in the same way) 3hen you reach thewrist, you wipe your right palm with your left palm to the end of it) 4ou canwipe the right hand with the left, or the left with the right, whiche'er you preferand is easy for you and completes the wiping) (owe'er, the first is better)
If anyone in a state of 2anaba or a menstruating woman cannot find any water forpurification, they do tayammum and pray) (owe'er, a man cannot ha'e
intercourse with his wife who has been separated from him by the blood ofmenstruation or lochia with the purification of tayammum) (e must wait untilhe finds water, and the woman purifies herself with it) They do not purifythemsel'es with it together)
of that is as for the state of menstrual blood) There is absolutely no difference) Ifthe blood stops before si1ty days e'en if it is on the 'ery day of childbirth, shedoes a ghusl and prays) If the bleeding resumes and there is fifteen days betweenthe two periods of bleeding, the second is considered to be new menstruation)*eriods of bleeding which are closer together than that are part of the end of
The time of Dhuhr .the noon0prayer/ is from the time the sun reaches the
meridian until the time when the shadow is eual to the length of an ob2ect) Thetime of #Asr .the afternoon0prayer/ is from the time when the shadow is twice thelength of an ob2ect to the yellowing of the sun) The time in which the prayer mustbe done .or it will be missed/ is up until sunset) The time of Maghrib .the sunset0prayer/ is the amount of time in which it can be prayed after its conditions arefulfilled) The time of #Isha" .the night0prayer/ is from the time when the twilightdisappears up until the first third of the night) The time in which the prayer mustbe done is up until the rising of dawn) The time of Subh .the morning0prayer/ isfrom the first light of dawn up until the glow) The time in which the prayer mustbe done is up until the rising of the sun) 4ou ha'e to ma%e up anything outside
that)
Note+ 3hoe'er delays a prayer until the time it must be done without any e1cusehas acted wrongly) A 'alid e1cuse is something li%e menstruation, lochia,disbelief, youth, insanity, fainting, sleep, or forgetfulness)
Section - The :onditions of ,rayer
The :onditions of ,rayer are Si;0
7) The first is purification from ritual impurity and purifying the garment, body,
and place of dirt<8) The second is purity from ritual impurity at the beginning of the prayer andthroughout it)
9) The third is co'ering the pri'ate parts with something thic% and hea'y) Aman"s pri'ate parts are from his na'el to his %nee) A free woman"s pri'ate partsare her entire body e1cept for the face and palms)
:) The fourth is facing ibla, e1cept in battle when it is close combat, and alsoe1cepting the superogatory prayers on a 2ourney, during which the obligatoryprayers are permitted to be shortened and while the person is mounted)
;) The fifth is not spea%ing)
<) The si1th is not ha'ing freuent unnecessary mo'ements)
9) The third is to say aloud whate'er is to be said aloud)
:) The fourth is to say silently whate'er is to be said silently)
;) The fifth is e'ery ta%bir e1cept the first one)
<) The si1th is all of ?Allah hears whoe'er praises (im@ for the imam and onepraying on his own)
=) The se'enth is the first tashahhud .witnessing/)
>) The eighth is the second tashahhud)
E) The ninth is the articulation of the tashahhud which is+ ? At tahiyatu lillahi #$#akiyatu llillahit$tayyibatu s$salawatu lillah% As$salamu ‘alayka ayyuhan$nabiyu warahmatullahi wa barakatuh% As$salamu ‘alayna wa ‘ala ‘ibadillahi ‘s$salihin% Ash$haduan la ilaha illallahu wahdahu la sharika lah wa ash hadu anna Muhammadan ‘abduhuwa rasuluh)@ ?reetings belongs to Allah, pure things belong to Allah, goodprayers belong to Allah) *eace be upon you, 5 *rophet, and the mercy of Allahand (is blessings) *eace be upon us, and upon the right0acting sla'es of Allah) Itestify that there is no god e1cept Allah, alone with no partner, and I testify thatMuhammad is (is sla'e and Messenger)@
7F) The tenth is the prayer on the *rophet, may Allah bless him and grant him
peace) It is+ ? Allahumma salli ‘ala Muhammadin wa ‘ala ali Muhammadin warham Muhammadan wa ‘ala all Muhammadin wa barik ‘ala Muhammadin wa ‘ala ali Muhammadin kama sallayta wa rahimta wa barakta ‘ala Ibrahima wa ‘ala ali Ibrahima fil$alamin% Innaka amidun Ma&id)@ ?5 AllahG bless Muhammad and the family ofMuhammad, and show mercy to Muhammad and the family of Muhammad as4ou blessed, showed mercy, and bestowed blessings on Ibrahim and the familyof Ibrahim in the worlds) 4ou are *raiseworthy, lorious)@
77) The ele'enth is the first 2ulus .sitting/)
78) The twelfth is to increase the time in each position until stillness is obtained)
79) The thirteenth is to sit for the tashahhud until the salam)7:) The fourteenth is to say the final salam aloud)
7;) The fifteenth is to return to the salam of the imam)
7<) The si1teenth is to repeat it to whoe'er is on your left)
7=) The se'enteenth is to listen for the one who follows the imam)
7>) The eighteenth is the sutra .barrier/) It is the thic%ness of a lance and thelength of a forearm, pure, fi1ed, not soiled)
Section - The 3escri4tion of the ,rayer
4ou say ?Allahu A%bar@ and raise your hands to your shoulder or below that)Then you recite the &atiha) 3hen you finish reciting the sura, you say ?AllahuA%bar@, while going down to ru%u") 4ou place your hands on your %nees andma%e your bac% le'el) 4ou do not raise your head or lower it) 4ou %eep yourarms away from your sides) Then you raise your head and stand upright andstill) Then you go down into su2ud without sitting) As you go into su2ud, you say?Allahu A%bar@ as you are going down) 4ou place your forehead and nose onthe ground and you touch the ground with your palms) 4ou ha'e your handsspread out, pointing toward ibla) 4ou ha'e them le'el with your ears or lowerthan that) 4ou do not stretch out your forearms on the ground, and you do not
press your upper arms to your sides) 4ou %eep them li%e spread wings) 4our feetshould be upright in your prostration, and the bottom of your toes should be onthe ground)
Then you raise your head, say ?Allahu A%bar@ and sit bac%) 4ou fold your leftfoot under you while you sit between prostrations, and you set your right footupright) 4ou put the bottom part of your fingers on the ground and lift yourhands from the earth to your %nees) Then you prostrate a second time as you didthe first time)
4ou then stand up pushing yourself up with your hands) 4ou do not go into a
sitting position and then stand up from there) 4ou do as we stated, and say?Allahu A%bar@ as you stand up)
Then recite in the same way as the first time, or less than it and do the rest ofyour prayer as was pre'iously described) 4ou then say tashahhud) During yourtashahhud, place your hands on your thighs, clenching the fingers of your righthand but e1tending your inde10finger and pointing with it towards your face)4ou spread out your left hand on your thigh and do not mo'e it or point with it)
The woman has the same form of prayer as the man e1cept that she pulls herselfin, and does not open her thighs or her arms) She is restrained and retiring in hersitting, and all of her affair)
Section - /hat %nvalidates ,rayer
The prayer is in'alidated by laughing deliberately or by accident, or by doing theprostration of forgetfulness for merit, by adding a ra%"a or prostrationdeliberately, by eating or drin%ing deliberately, or by spea%ing deliberately,unless it is to put the prayer right) It is in'alidated by saying a lot instead of a
-'ery responsible person must ma%e up any obligatory prayers he has missed in
their correct order at whate'er time he can) The correct order of two currentprayers which are due at the same time must be obser'ed) If you di'erge from it,you must always repeat the second one) Missed prayers must precede currentones, e'en if the time for the current prayer passes, as long as it is not more thanfi'e prayers) If it is more than fi'e, it is according to one of two well0%nownstatements, or four in the other famous statement) The current prayer comes firstif its time is short) 3hoe'er remembers a missed prayer within its time, mustobser'e the correct order for it) If he has begun, he stops as long as he has notdone a ra%"a by placing his hand on his %nees) If he has done a ra%"a he addsanother ra%"a to it and lea'es after an e'en number) If he is following an imam,
he continues with the imam) 3hen he is finished, he prays what he had forgottenand then repeats the prayer which he prayed with the imam within its time) If itis Hum"a .The &riday prayer/ which he prayed, he prays Dhuhr)
Ma%ing up prayers is permitted at any time) Anyone who needs to ma%e upprayers does not do superogatory prayers) (e can ma%e up prayers at any time)(e does not pray the Duha .forenoon/ prayer nor does he do the night prayers ofamadan) (e can only do the Shafi" and 3itr prayers, &a2r .before dawn/, thetwo #Ids, the eclipse0prayer, and the prayer for rain) Anyone who has prayers toma%e up can do the prayers together with others if the indi'idual prayers of themembers of the group are the same) Any difference in days is not ta%en into
account) Anyone who forgets how many prayers he has to ma%e up, prays anumber which does not lea'e him with any doubt)
The prostration of forgetfulness is one of the confirmed sunan of the prayer) It is
two prostrations before the salam if you ha'e left out a confirmed sunna) 4ou dotashahhud in them, and say the salam in them) If you added something, youprostrate after your salam) If you left something out and added something aswell, you prostrate before the salam because decrease dominates increase)
There are Three 3ivisions of For.etfulness in the ,rayer0
7) Sometimes you are forgetful and miss out one of the obli.ations of the prayer the prostration of forgetfulness is necessary and you must do it) If you do notremember it until after the salam and a long time passes, your prayer is
in'alidated and you must do it again)
8) Sometimes you are forgetful and miss out one of the meritorious parts of theprayer li%e the unut0supplication, or ?5ur !ord, *raise is 4ours@ and ?AllahuA%bar@ or something li%e that) 4ou do not ha'e to prostrate for that) If youprostrate for that before the salam, you in'alidate your prayer, and must do itagain)
9) Sometimes you are forgetful about one of the sunan of the prayer li%e the surawith the &atiha, the two tashahhuds, the sitting, or something li%e that) 4oushould prostrate for that before the salam) The prostration after the salam is not
missed out through forgetfulness if you do it, e'en after two months ha'epassed) If you put the prostration after the salam before or delay the 4rostration
before the salam" that is permitted, and your prayer is not in'alidated)
If you do not %now whether you ha'e prayed three or two, you build on the leastof it and do what you ha'e doubts about, and then prostrate after the salam)
7) The first is intention) &asting is not 'alid without it, either obligatory orsuperogatory) It is also a condition that it be specific) &or e1ample, you mustclearly intend to perform the obligation of amadan) It is not 'alid to ma%e a daydefinite later on) The doubtful intention is in'alid) If anyone ma%es an intentionto fast the ne1t day, on the Night of Doubt if it is part of amadan, it is notpermitted because it is not definite)
8) The second is to abstain from things which brea% the fast, li%e intercourse,emission of sperm and prostatic fluid, 'omiting, eating and drin%ing, and otherthings including what reaches the throat)
The (a2i ta%es on ihram after an obligatory or superogatory prayer) After that hesays, ?'abbayk, Allahumma, 'abbayk, la sharika lak, innal$hamda wan$nimata lakawal$mulk% 'a sharika lak%@ ?At your ser'ice, Allah, at 4our ser'iceG 4ou ha'e nopartner) *raise and blessings are 4ours as well as the %ingdom) 4ou ha'e nopartner)@
(e intends what he wants to do in the way of (a22 or #$mra) (e is commandedto wash himself !hen he actually puts on ihram) (e remo'es any sewngarments) It is recommended that he ta%es a ghusl before he enters Ma%%a) (econtinues to say the talbiya after the prayers, at e'ery sun-rise, and when hemeets groups of people) (e does not ha'e to be too insistent about that) 3hen heenters Ma%%a, he stops doing talbiya until he has done tawaf and sa"y) Then heresumes it until the sun passes the meridian on the Day of #Arafat and he goes tothe prayer0place) It is recommended for him to enter Ma%%a by Jada"th0Thaniya
which is abo'e Ma%%a, and to lea'e Ma%%a by Juda) If he does not do so, there isno ob2ection) Mali% said, ?3hen he enters Ma%%a, let him enter the mosue)@ It isgood if he enters it by the gate of Banu Shayba)
(e touches the Blac% Stone with his mouth if he can do so) If not, he touches itwith his hand and puts it on his mouth without %issing it) Then he does tawaf ofthe (ouse anti0cloc%wise se'en times three times at half0run and four timeswal%ing) (e touches the Corner e'ery time he passes it as we ha'e stated, and hesays, ?Allahu A%bar@) (e does not touch the 4emeni corner with his mouth, butonly with his hand) Then he places it on his mouth without %issing it) 3hen histawaf is complete, he does two ra%"at at the Station of Ibrahim) Then he touches
the Stone if he can do so)(e then goes out to Safa and stands on it to ma%e du"a) &rom there, he hastens toMarwa, running in the middle of the 'alley) 3hen he reaches Marwa, he standson it to ma%e du"a) Then he hastens bac% to Safa) (e does this se'en times)During it, he stands on Safa four times, and on Marwa four times)
Then he goes out to Mina on the Day of Tarwiya .watering/) There he prays theDhuhr0prayer, #Asr, Maghrib, #Isha", and Subh) Then he goes on to #Arafat) (econtinues to say talbiya all the time until the sun reaches the meridian on theDay of #Arafat, and he goes to the place of prayer) (e purifies himself beforegoing to the prayer0place) There he 2oins the Dhuhr and #Asr prayers behind theimam, and he goes with the imam to the Sto44in.-4lace of #Arafat) (e staysthere until the sun sets)
(e then ma%es his way 'ery uic%ly to Mu6dalifa) (e prays Maghrib and #Isha"and Subh with the imam at Mu6dalifa) Then he stands with him at the Mash"aral0(aram .(a22 station/) 5n that day, he sets off uic%ly after the sun has risen toMina) (e prods his beast with something) 3hen he reaches Mina, he stones the
Hamra al0"Aba with se'en pebbles the si6e of peas) (e says ?Allahu A%bar@ witheach pebble)
If he has a sacrificial animal with him, he then sacrifices it) (e has his headsha'ed after that, and stays at Mina for three days) 3hen the sun is at themeridian on each of the three days, he stones the Hamra which is ne1t to Minawith se'en stones, and he says, ?Allahu A%bar@ with each pebble) Then he stonesthe other two 2amra each 2amra in the same way) (e says ?Allahu A%bar@ witheach pebble) (e remains standing in order to ma%e du"a after stoning the firstand second 2amra) (e does not stand to ma%e du"a at the Hamra al0"Aba) Thenhe departs) If he li%es, he can stone on the third day when he stays there on theDay of Sacrifice) (e lea'es for Ma%%a and his (a22 is then completed) If he li%es,he can hasten it in two days from the days of Mina) (e stones and then lea'es)
3hen he lea'es Ma%%a, he does the Tawaf of &arewell, does some ra%"at anddeparts) It is recommended for the one who lea'es Ma%%a after a (a22 or #$mra
to say+ ? Aibuna taibuna ‘abiduna hamiduna sa&iduna li$(abbina% )adda*allahuwadahu wa nasara ‘abdahu wa ha#amal$ah#ab%@ ?eturning, turning in tawba,worshipping, praising, prostrating to our !ord) Allah has confirmed (ispromise, helped (is sla'es, and routed the parties)@
Its ends is+ ?5 AllahG i'e us success in following the sunna of our *rophetMuhammad, may Allah bless him and grant him peace)@
The first part of this boo% is finished, and it is the Science of &ih)
-ach responsible person must learn enough of it to ma%e his belief firm)
Unit $
/hat is )ecessary concernin. our Master" the Ma6estic" the Mi.hty
-ach responsible person must %now that Allah ta"ala e1ists, is before0time, going0on, separate from e'ents0in0time, entirely self0sustaining, and 5ne in (is essence,attributes, and actions) (e has power, will, %nowledge, life, hearing, sight, andspeech) (e is *owerful, 3illing, Jnowing, !i'ing, (earing, Seeing, andSpea%ing)
Unit
/hat is %m4ossible concernin. our Master" the Ma6estic" the Mi.hty
-ach responsible person must %now that the opposites of these necessary thingsare impossible in respect to our Master, the Ma2estic, the Mighty) They are+ non0e1istence, in0timeness, annihilation, connection to e'ents in0time, need of other0than0(imself, incapacity, coercion, ignorance, death, deafness, sightlessness,dumbness, and that (e be *owerless, eluctant, Ignorant, Dead, Deaf, Blind or
Dumb)
Unit *
/hat is :onceivable for our Master" the Ma6estic" the Mi.hty
-ach responsible person must also %now that the doing or lea'ing undone of anypossible thing is concei'able for (im, the reat) None of them are necessary orimpossible for (im)
/hat is )ecessary for the Messen.ers" blessin.s and 4eace be u4on them
-ach responsible person must also %now that truthfulness, fulfilling the trust,
and con'eying what they are commanded to con'ey to creation are necessary forthe Messengers, blessings and peace be upon them)
Unit 8
/hat is %m4ossible for the Messen.ers" blessin.s and 4eace be u4on them
-ach responsible person must also %now that the opposites of these threeattributes are impossible for the Messengers, blessings and peace be upon them)They are+ lying, treachery, and concealing what they are commanded to con'ey)They cannot do that, either intentionally or inad'ertently)
Unit 9
/hat is :onceivable for the Messen.ers" 4eace and blessin.s be u4on them
-ach responsible person must also %now what is concei'able for the Messengers,blessings and peace be upon them, in the way of non0essential humancharacteristics which do not lead to any imperfection in their e1alted ran%s li%e illness (other than insanity#, blindness, leprosy, or other imperfections)
-ating, drin%ing, marriage, buying, and selling are also concei'able for them,blessings and peace be upon them)
Unit =
The ,roof of !hat is )ecessary concernin. our Master" the Ma6estic" theMi.hty" and !hat is %m4ossible" and !hat is :onceivable
5ur proof of (is e1istence, may (e be e1altedG is (is bringing creatures out of
non0e1istence since the non0e1istent does not ha'e any power to act by itself) 5urproof of (is before0timeness, may (e be e1altedG is (is power to bring creaturesinto e1istence since the in0time is powerless and cannot act) 5ur proof of (isgoing0on fore'er, may (e be e1altedG is the permanence of (is before0timenesssince whate'er is permanent in before0timeness cannot possibly become non0e1istent) 5ur proof of (is separation from in0time e'ents, may (e be e1altedG is(is power to bring them in e1istence because the 5ne who has no li%e cannot bebrought into e1istence) 5ur proof of (is self0subsistence, may (e be e1altedG i)e)
(is richness beyond dependence, may (e be e1altedG on place or doer, is thenecessity of (is being described by attributes of meaning and those ofmeaningfulness .al0ma"nawiya/ since that attribute cannot be described by them)(e is beyond the doer because of the permanence of (is before0timeness sincewhat is before0time has no need of a doer) 5ur proof of (is oneness, may (e be
e1altedG is (is bringing creatures into e1istence because if there was a secondwith (im, mutual resistance would occur between them) 5ur proof of (ispower, may (e be e1altedG is (is bringing creatures into e1istence because thepowerless cannot bring anything into e1istence) 5ur proof of (is will, may (e bee1altedG is the 'ariety of the types of creatures because the one who has no willcannot 'ary his action) 5ur proof of his %nowledge, may (e be e1altedG is theperfection of things since the one who is ignorant of the thing cannot perfect it)5ur proof of (is life, may (e be e1altedG is the necessity of (is being describedby power, will and %nowledge since the dead cannot be described by them) 5urproof of this hearing, sight, and speech, may (e be e1altedG is the necessity of (is
being described by perfection, may (e be e1altedG because if (e was notdescribed by them, (e would ha'e to be described by their opposites, and theyare imperfections) Imperfections are impossible for (im, may (e be e1altedG
5ur proof of the concei'ability of (is doing actions and lea'ing them undone,may (e be e1altedG is what the nature of reality demands concerning theirnecessity or impossibility) This is because e'en if something possible wasnecessary or impossible intellectually, the possible still could not be transformedinto a necessity or impossibility in respect to (im, may (e be e1altedG Thatwould be impossible)
The proof of what is necessary in respect to (im is a proof of the impossibility ofwhat is impossible for (im) The proof of the concei'ability of (is doing actionsor lea'ing them undone is a proof of the non0e1istence of their necessity and thenon0e1istence of their impossibility)
Unit >
The 4roof of !hat is )ecessary in res4ect to the Messen.ers" blessin.s and4eace be u4on them" and !hat is %m4ossible" and !hat is :onceivable
5ur proof of the truthfulness of the Messengers, blessings and peace be uponthem, is Allah"s confirming them by miracles since Allah ta"ala does not confirma liar) 5ur proof of their fulfilling the trust, blessings and peace be upon them, isthe command of Allah ta"ala to imitate what they say and do because Allah ta"aladoes not command monstrous deeds) 5ur proof of their con'eying, blessingsand peace be upon them, what Allah commanded them to con'ey to creation is
the fact they fulfill the trust since they are protected from all that is prohibited)They do not do anything prohibited at all, either intentionally or by accident)
5ur proof of the concei'ability of non0essential human characteristics for them,blessings and peace be upon them, is seeing these characteristics happen to themsince those who were contemporary with them saw them with thesecharacteristics and transmitted that to those who were not contemporary withthem through many independent transmissions)
5ur proof of what is necessary in respect to them, blessings and peace be uponthem, is the proof of the impossibility of what is impossible for them and theproof of the concei'ability of nonessential human characteristics for them,blessings and peace be upon them) The proof of the non0e1istence of theirconcei'ability is in'alid)
3hen you recogni6e all this, then %now that all that was brought by theMessengers is true, and what they reported is correct, and that Muhammad, may
Allah bless him and grant him peace, is (is sla'e and Messenger) All that hebrought is true and what he reported is correct the Boo%s re'ealed from(ea'en, the e1istence of angels, the !ast Day, death at a set time, the uestioningof Mun%ar and Na%ir in the gra'e, the punishment of the gra'e and its bliss, theraising of the dead, their gathering in one place on the Day of ising, theec%oning, the Bringing of the Boo%s, the weighing of actions, the intercession,the Sirat, Jawthar, the arden and the &ire, that the belie'ers will see (im, thereatG and other things which are mentioned in detail in the Boo% and Sunna)
5h AllahG i'e us success in following the sunna of our *rophet Muhammad,may Allah bless him and grant him peace)The second part of this boo% is finished,
-'ery responsible person must learn enough of this science to enable him toacuire praiseworthy ualities and to %eep him from blameworthy ualities)
Unit $
The ,urification of the +eart from the /his4erin.s
of Shaytan
This is achieved by Four Thin.s0
7) The first is to see% refuge with Allah from shaytan, and to re2ect the thoughtwhich occurs)
8) The second is to remember Allah with the heart and the tongue)
9) The third is to reflect on the proofs of the people of the sunna) These are notmentioned by the philosophers or the Mu"ta6alites)
:) The fourth is to uestion one who %nows the sunna)
Unit
The ,urification of the +eart from :onceit (‘u6b#
Conceit is one of the blameworthy ualities which it is forbidden to ha'e) Allahta"ala said, “Do not praise yourselves. He has more knowledge of the one who guards himself out of fear.”
Much harm arises out of conceit) Conceit leads to pride, forgetting wrongactions, presumption about acts of #ibada, forgetting the blessing of Allah, self0deception, feeling safe from the anger of Allah, belie'ing that you ha'e a stationwith Allah, and self02ustification by action, concept, and %nowledge) These andthings li%e them are part of the harm which results from conceit)
As far as its reality is concerned, you should %now that without a doubt, conceitis due to an attribute of perfection) A man may ha'e one of two states in his self0perfection of %nowledge and #ibada)
5ne state is that he is fearful that what he has obtained will 'anish, be uprooted,and stripped away from him) This person is not conceited) The other state is thathe is not fearful that it will 'anish) (e is happy about it because it is a blessingfrom Allah, not because it is related to himself) (e also is not conceited) There is,
howe'er, a third state which is conceit) This is that he does not fear for what hehas) (e is happy with it, sure of it) (is 2oy in it is because it is a perfection and ablessing, not because it is a gift from Allah ta"ala) (is 2oy in it is because it is hisattribute and it is attributed to him) (is 2oy is not because it is related to Allahsince it comes from (im) Conceit is presumption about blessing, relying on it,
and forgetting its relationship to the i'er of blessing) This ma%es clear thereality of conceit)
As far as its cure is concerned, %now that the cure for e'ery fault is its opposite)The fault of conceit lies in pure ignorance) Its cure is recognition and %nowledgewhich is in direct opposition to that ignorance) A man"s conceit is in twocategories+ one category is in whate'er he can e1ercise his own choice in li%ethe prayer, fasting, 6a%at, ha22, sadaa, raiding, and impro'ing his character)Conceit in this category is more pre'alent) There is also a category in which hehas no choice li%e beauty, power, and lineage)
Sometimes he is conceited in both of these categories because he possesses thesethings and is their place of manifestation) This is pure ignorance because theplace is subser'ient and cannot be part of bringing0into0e1istence) (ow then canhe be conceited about something which is not hisK 5n the other hand, he may beconceited because the #ibada has been obtained by his own power which is in0time) This is also pure ignorance) (e must then consider his power and all thecauses by which he has it) (e acts as if it belonged to him) (owe'er, it is allAllah"s blessing to him and he has no inherent right to it) (e ought to bedelighted about the generosity of Allah ta"ala since (e showered (im with whathe did not deser'e and bestowed it on him, preferring him abo'e others withoutany prior reason or any de'ice on his part) The truth is that you, yourmo'ements, and all of your attributes are part of Allah"s creation and in'ention)4ou did not act when you acted, and you did not pray when you prayed, andyou did not throw when you threw. Allah threw.C .ur"an/) Therefore, theworshipper"s conceit about his #ibada has no meaning) It is the same with thebeautiful person"s conceit about his beauty, and the conceit of the wealthy manabout his riches and liberality) 4ou suppose that the action is achie'ed by yourown power, but where does your power come fromK Action is only possible byyour e1istence and by the e1istence of your %now ledge, will, power, and the restof the causes of your actions) All that is from Allah, not from you because (e isthe 5ne who created power and then ga'e power to the will, set causes in
motion, distributed obstacles, and facilitated action) 5ne of the mar'els is thatyou can be conceited about yourself, and yet you do not wonder at thegenerosity of Allah) 4ou should be constantly concerned about yourself and youropinion because (e is not impressed by opinion unless there is e'idence for it,and it is conclusi'ely contained in the Boo% of Allah or in the sunna of Allah"sMessenger, or by an intellectual proof) This ma%es clear the cure of conceit)
humility is the beginning of the ualities of those who guard themsel'es out offear of Allah while there is any self0importance in him) It is impossible for himto remain truthful while there is self0importance in him) It is impossible for himto abandon en'y while there is self0importance in him) It is impossible for him toabandon anger while there is self0importance in him) It is impossible for him to
contain rancor while there is self0importance in him) It is impossible for him tooffer friendly good counsel while there is self0 importance in him) It is impossiblefor him to accept good counsel while there is self0importance in him) (e is notsafe from the contempt and slander of others while there is self0importance)There is no praiseworthy uality but that he is incapable of it from the fear thathis self0importance will slip away from him) As far as its cure is concerned, thereare two parts+
D$E The Kno!led.e-:ure and
DE The ction-:ure<
The remedy can only be effected by 2oining the two of them)
The Jnowledge0Cure is to %now and recogni6e yourself and to %now andrecogni6e your !ord) That will be enough to remo'e your pride) 3hoe'er %nowsand recogni6es his own self as it should be %nown and recogni6ed, %nows that itis not worthy of greatness, and that true greatness and pride are only for Allah)
As for gnosis of his !ord and (is glory, it is too lengthy a sub2ect for us todiscuss here, and it is the goal of the %nowledge of un'eiling)
Self0recognition is also a lengthy sub2ect) (owe'er, we will mention what willhelp you towards humility and submissi'eness) It is enough for you to recogni6e
one ayat of the Boo% of Allah) The %nowledge of the first and the last is in theur"an for whoe'er has his inner eye open) Allah ta"ala said, “"erish man# Howthankless he is# $f what did He create him% $f a sperm&drop. He created him'and determined him' and then made the way easy for him. (hen He makes himdie' )uries him' and then' when He wills' raises him.”
This ayat points to the beginning of man"s creation, his end, and his middle) !et aman loo% at that if he desires to understand its meaning)
As for the beginning of man, he was “a thing unremem)ered” ) (e was concealedin non0e1istence) Non0e1istence has no beginning) 3hat is lower and meanerthan obliteration and non0e1istenceK (e was in non0e1istence) Then Allahcreated him from the basest of things, and then from the most unclean thing) (ecreated him from earth and then from a sperm0drop, then a blood0clot, then alump of flesh) Then (e made the flesh bones, and then clothed the bones in flesh)This was the beginning of his e1istence and then he became a thing remembered)(e was a thing unremembered by reason of ha'ing the lowest of ualities andattributes since at his beginning, he was not created perfect) (e was createdinanimate, dead) (e neither heard, saw, felt, mo'ed, spo%e, touched, percei'ed,
enraged) 4ou become hungry and thirsty without being able to do anythingabout it) 4ou do not possess any power to bring either harm or benefit) 4ou wantto %now something but you remain ignorant of it) 4ou want to remembersomething and yet you forget it) 4ou want to not forget something and yet youdo forget it) 4ou want to direct your heart to what concerns it and yet you are
caught up in the 'alleys of whisperings and thoughts) 4ou own neither yourheart nor yourself) 4ou desire something while your destruction may be in it,and you detest something while your life may be in it) 4ou find some foodsdelicious when they destroy and %ill you, and you find remedies repugnantwhen they help you and sa'e you) 4ou are not safe for a moment, day or night)4our sight, %nowledge, and power may be stripped away, your limbs maybecome semi0paraly6ed, your intellect may be stolen away, your ruh may besnatched away, and all that you lo'e in this world may be ta%en from you) 4ouare hard0pressed, abased) If you are left alone, you go on) If you are snatchedaway, you are annihilated) A mere sla'e) A chattel) 4ou ha'e no power o'er
yourself or anyone else) 3hat can be more abasedK If you recogni6e yourself,how can you thin% yourself worthy of prideK If it were not for your ignorance and this is your immediate state you would reflect on it) 4our end is death) Itis indicated by (is word, “(hen He makes him die and )uries him. (hen' when He wills' He raises him.” The meaning here is that your ruh, hearing, sight,%nowledge, power, senses, perception, and mo'ement are all stripped away) 4oure'ert to the inanimate as you were in the first place) 5nly the shape of yourlimbs remains) 4our form has neither senses nor mo'ement) Then you are placedin the earth and your limbs decay) 4ou become absent after you e1isted) 4ou become as if you were not, as you were at first for a long period of time)
Then a man wishes that he could remain li%e that) (ow e1cellent it would be ifhe were left as dustG (owe'er, after a long time, (e brings him bac% to life tosub2ect him to a se'ere trial) (e comes out of his gra'e after his separated partsare 2oined together, and he steps out to the terrors of the ising) (e is told,“,ome -uickly to the eckoning and prepare for the $utcome#” (is heart stopsin fear and panic when he is faced with the terror of these words e'en before hispages are spread out and he sees his shameful actions in them) This is the end ofhis affair) It is the meaning of (is word, “(hen when He wishes' He raises him.”
(ow can anyone whose state this is be arrogantK A moment of freedom fromgrief is better than arrogance) (e has shown the beginning and the middle of his
condition) If his end had appeared to him and we see% refuge from Allah perhaps he would ha'e chosen to be a dog or a pig in order to become dust withthe animals rather than a hearing, spea%ing man, and meet with punishment .ifhe deser'es the &ire/) 3hen he is in the presence of Allah then e'en the pig isnobler than him since it re'erts to dust and it is spared from the ec%oning andthe punishment) Someone with this state at the ising can only hope for pardon,and he cannot be at all certain about it) (ow then can he be arrogantK (ow can
he see himself as anything to which e1cellence is attachedK This is theJnowledge0Cure)
As far as the Action0Cure is concerned, it is to humble yourself to people in aconstrained unnatural manner until it becomes natural for you)
Unit 7
The ,urification of the +eart from False +o4e (amal#
&alse hope is one of the blameworthy ualities which it is forbidden to ha'e)Allah ta"ala said, “/eave them eating and en0oying themselves. *alse hopediverts them from the outrage which they do.”
Its reality is that your life0energy is directed to the moment, and you let thingsslide)
Its cure is to %now that throughout your life, false hope will pre'ent you fromhastening to tawba) 4ou say, ?I will yet turn in tawba) There are still many daysahead)@ It also pre'ents you from hastening to obedience) 4ou say, ?I will actlater) I still ha'e many days left)@ That continues to harden your heart becauseyou do not remember death and the gra'e)
Unit 8
The ,urification of the +eart from n.er (.hadab# !ithout .rounds
Anger is one of the blameworthy ualities which it is forbidden to ha'e) Allah
ta"ala said, “When He put rage into the hearts of those who re0ect.” The rage ofthe Hahiliya .Age of rash ignorance before Islam/ was from anger withoutgrounds) (e praised the mu"minun since (e bestowed some of the sa%ina.tranuility/ on them)
The reality of anger is the boiling of the blood of the heart to see% re'enge) If aman is angry at someone below him, the blood e1pands and rises to his face andma%es it red) If he is angry with someone abo'e him, the blood contracts from hisouter s%in to his heart, and it becomes sorrow) &or that reason, he becomes pale)If he is uncertain, the blood is between contraction and e1pansion)
3hoe'er has insufficient anger must treat himself until his anger becomesstronger) 3hoe'er lets his anger go to e1cess must treat himself until both ofthem return to the middle way between the two e1tremes) That is the Straight*ath)
The :ure of n.er consists of Si; Thin.s0
7) The first is to reflect on the 'irtues of restraining rancor, and to desire thereward for doing that)
8) The second is to frighten yourself with the punishment of Allah, saying ?Thepower of Allah o'er me is greater than my power o'er this man) If I carry out myanger against him, then what security will I ha'e against the anger of Allah onthe Day of isingK@
9) The third is to reflect and ma%e yourself fear the results of anger in this world
if you ha'e no fear of the ne1t world):) The fourth is to reflect on the ugliness of your form when you are angry) Thenyou will remember someone else"s form during his anger) eflect as well on howmuch you resemble the mad dog when you abandon self0restraint, and howmuch you resemble the awliya" when you abandon your anger)
;) The fifth is to reflect on the cause which summons you to re'enge) It must bethe words of shaytan to you, ?This is in capacity and humiliation for you in theeyes of people)@ 4ou must reflect since you are more insignificant with Allah, theangels, and the *rophets) 3hy then are you concerned with peopleK
<) The si1th is to %now that your anger arises from your ama6ement at somethingwhich is acting in conformity with the will of Allah) It is almost as if Allah"sanger with you is greater than your own anger)
This ends the Jnowledge0Cure)
As far as the Action0Cure is concerned, it is to say when you are angry, ?I see%refuge with Allah from the accursed shaytan)@ If you are standing, then sit down)If you are sitting, then lie down, and do wudu or ghusl)
-n'y is one of the blameworthy ualities which it is forbidden to ha'e) Allahta"ala said, “Do they then envy people for what Allah has given them%”
As for its reality, you should %now that there is only en'y for a blessing) 3henAllah bestows a blessing on your brother, it can lead to one of two states in you)5ne is that you hate that blessing and want it to lea'e him) This state is calleden'y) The definition of en'y is hating blessing and wanting it to depart from theone who has recei'ed it) The second state is that you do not want it to lea'e himand do not disli%e the fact that it e1ists and remains with him, but you desire theli%e of it for yourself) This is called thin%ing someone en'iable) -n'y is anger atthe fact that Allah prefers some of (is sla'es o'er others)
There are Four &evels of 1nvy07) The first is to want the blessing to lea'e him) If that happens, you do not wantit to return to him) This is the 'ery limit of malice)
8) The second is to !ant the blessin. to leave him in the same way that youdesire a fine house, a beautiful woman, or a lofty, wide 6awiyya which someoneelse has obtained and which you want for yourself) 4our aim is not to remo'ethat blessing) 4ou hate the absence of the blessing, not that it has been bestowedon someone else)
9) The third is not to desire the blessing itself, but to desire its li%e for yourself) If
you cannot ha'e its li%e, you want it to lea'e the person who has it so that thecontrast between you will not be apparent)
:) The fourth is to desire its li%e for yourself) If you do not obtain it, you do notdesire that it depart from the person who has it) This last le'el is e1cused if it isabout this world, and it is recommended if it is about the deen)
As far as the remedy of en'y is concerned, you should %now that en'y is one ofthe serious sic%nesses of the heart) The sic%ness of the heart can only be treatedby %nowledge and action) $seful %nowledge concerning the sic%ness of en'y isto really recogni6e that en'y is harmful to you, both in your deen and in thisworld) There is no harm for one who is en'ied, either in this world or in his deen)
ather, he profits by it both in this world and in his deen) 3hen you recogni6ethis with your inner eye that you are only an enemy to yourself and a friend toyour enemy then you will ine'itably part company with en'y)
As for its being harmful to you in the deen, this is because by en'y, you areangry about the decree of Allah ta"ala and you hate (is blessing which (e hasapportioned to (is sla'es, and (is 2ustice which (e establishes in (is Jingdomand which is hidden in (is wisdom) 4ou re2ect that) This is an offence which
stri%es at the core of tawhid and an obstruction in the path of iman) That in itselfis enough of a crime against the deen) 4ou act dishonestly toward one of themu"minum) 4ou abandon his good counsel and you part company with theawliya" of Allah and the *rophets since they desire good for the sla'es of Allah)4ou form a partnership with Iblis and all the %afirun since they desire that the
mu"minun e1perience afflictions and they desire that blessings depart) These aremalicious things in the heart) They eat up the good actions of the heart li%e fireconsumes firewood, and obliterate them as the night obliterates the day)
As for its being a harm in this world for you, this is because you are pained andpunished by your en'y) 4ou are always full of grief and sorrow since Allah doesnot cease to pour out blessings on your ad'ersaries) Therefore you are constantlybeing punished by e'ery blessing you see, and you are pained by e'ery afflictionwhich is turned away from them) 4ou are constantly full of sorrow) 4our breastis constricted in the manner you desire for your enemies and which yourenemies desire for you) 4ou wanted se'ere trial for your enemies, but now you
immediately come to se'ere trial and sorrow yourself) Blessing does not lea'ethe en'ied person because of your en'y) -'en if you did not belie'e in the isingand the ec%oning, it would still show a lac% of astuteness on your part) If youare at all intelligent, you should be on your guard against en'y because of thepain and e'il it contains and its lac% of benefit) (ow much more should it bewhen you %now that en'y is the cause of intense punishment in the ne1t world)(ow astonishing is a man of intellect who e1poses himself to the wrath of Allahwithout obtaining any profit at all from it) Indeed, it carries harm and pain whichhe must endure) (is world is destroyed without any gain or benefit)
As for its not ha'ing any harm for the en'ied one, either in his deen or thisworld, it is ob'ious that blessing will not lea'e him because of someone else"sen'y) Allah decreed it as good fortune and blessing, so it must last until the timewhich Allah decreed for it) There is no way to repel it) -'erything is decreedwith (im and e'ery term has a boo%)
The one who is en'ied profits by it both in his deen and in this world) It is clearthat his profit in the deen is that he is wronged by you, especially if you publici6eyour en'y by speech and action, by slander and calumny of him, and bydestroying his 'eil and mentioning his bad ualities) It is a gift which youpresent to him, i)e) by that, you gi'e him your good deeds and so you will meet
him ban%rupt on the Day of ising) 4ou will be depri'ed of blessing then as youwere depri'ed of blessing in this world) It is as if you wished to remo'e blessingfrom him while the blessings which Allah bestows on you continue as (e gi'esyou success in good deeds) 4ou gi'e these to him and increase him with blessingupon blessing while you multiply misery for yourself)
As for his profit in this world, the most important of the desires of created beingsis grief and sorrow for their enemies) No punishment can be greater than that
which you e1perience from the pain of en'y) The goal of your enemies is to ha'eblessing while you are sun% in sorrow and loss) 4ou ha'e done to yourself whatthey desire to do to you) Because of that, your enemy does not desire your death)(e desires to prolong your life in the punishment of en'y) This is theJnowledge0Cure)
As far as the Action0Cure is concerned, you must ma%e yourself do the oppositeof what en'y calls you to) If it ma%es you arrogant, you must humble yourself) Ifit pro'o%es you to withhold blessing, you must ma%e yourself increase blessing)This is the Action0Cure)
As for what is necessary in order to pre'ent en'y in the heart when someoneirritates you, you should %now that if you want blessing to lea'e him and youdirect your tongue against him, then you are an en'ier) By your en'y, youcommit an act of rebellion) If you want the blessing to lea'e him while yourestrain yourself outwardly in e'ery way, but you do not disli%e your state, then
you are also en'ious and you commit an act of rebellion) This is because en'y isan attribute of the heart, not an attribute of action) If you disli%e this state byinsight, and you restrain your outward actions as well, you ha'e then done whatis necessary)
Unit =
The ,urification of the +eart from Sho!in.-ff (riya’#
Showing0off is one of the blameworthy ualities which it is forbidden to ha'e)Allah ta"ala said, “Woe to those who pray and are heedless of their prayers' to
those who show off and withhold.” As far as its reality is concerned, you should %now that showing0off .riya"/ isderi'ed from seeing .ru"ya/) Its root is to see% reputation in people"s hearts) 4oudesire to ma%e them see good ualities in you, and by that, to obtain high ran% intheir hearts) 4ou can see% high ran% by all actions) (owe'er, the name?showing0off@ specifically refers to see%ing high ran% in people"s hearts throughacts of #ibada) The definition of showing0off then, is the obtaining of people"sown desires through obedience to Allah, the Ma2estic, the Mighty)
%t has Five 3ivisions07) The first is showing0off with the body) That is by outward emaciation so thatpeople will imagine that you are intense in your stri'ing) By emaciation, you alsowant to indicate scarcity of good)
8) The second is showing0off by dress and appearance) That is by dishe'eled hair,tattered garments, bowing the head while wal%ing, lea'ing the mar% ofprostration on the face, rolling up your garment, and not cleaning it)
9) The third is showing0off by words) That is to ma%e dhi%r apparent in otherpeople"s presence, and to command the good and forbid the ob2ectionable in full'iew of created beings) It is to manifest anger at ob2ectionable things in thepresence of created beings, and to mo'e the lips with dhi%r in full 'iew of otherpeople) It is also to raise the 'oice, indicating that it is from sorrow and fear)
:) The fourth is showing0off by action) That is li%e someone who prays andshows off by standing for a long time, by doing ru%u" and prostration for a longtime, by not turning aside, by %eeping still and silent, and by %eeping the feetand the palms le'el) It is the same with fighting in the way of Allah, the ha22, andsadaa)
;) The fifth is showing0off by associating with people) &or instance, a man willmention the Shay%hs often in order to show that he has met many Shay%hs andprofited from them) (e says, ?All the Shay%hs I ha'e met,@ and ?I met so0and0so,@ and ?I went about in the land and ser'ed the Shay%hs)@ (e tal%s about
e'erything that has happened to him)This, and all that preceded is blameworthy since by it, you see% high ran% andreputation in people"s hearts) As for the cure of it, you should %now thatshowing0off is man"s nature when he is a child) 4ou can only manage to tame itby intense effort)
There are T!o Stations in %ts :ure0
7) The first is to pluc% it out by its roots) These are lo'e of the pleasure of beingpraised, flight from the pain of criticism, and greed for what other people ha'e)
8) The second is to repel it immediately whene'er it comes to mind)
The remedy is to %now that showing0off is harmful and corrupts the heart) Itpre'ents success and pre'ents position with Allah ta"ala) It brings punishmentand disgrace to the e1tent that when you are in front of people, there will beshouts of ?4ou shameless liarG 4ou two0faced decei'erG 3hy weren"t youashamed when you sold obedience to Allah ta"ala for Allah"s hatred out of desirefor the world and lo'e of high ran% among peopleK 4ou sought their pleasure ine1change for the wrath of Allah, and you sought nearness to them in e1change
for distance from Allah)@If you reflect on this shame, you ha'e no alternati'e but to turn away fromshowing0off together with turning your attention in this world to dispelling yourconcern for consideration in the hearts of others) *leasing people is a goal whichyou will ne'er attain) If you see% to please them in e1change for the wrath ofAllah, Allah will be angry with you)
The cure for the greed for what others ha'e is that Allah ta"ala is the 5ne whosub2ects the hearts to withholding or gi'ing) If you bring the bliss of the ne1tworld to your heart, you thin% 'ery little of anything connected to creation) 4oudirect your heart to Allah) By acts of un'eiling, things are opened to you whichincrease you in intimacy with Allah glory be to (imG and alienate you from
creation) This is the Jnowledge0Cure)
As far as the Action0Cure is concerned, it is to ma%e yourself conceal your acts of#ibada until your heart is content with the %nowledge of Allah ta"ala) The Action0Cure for the second station is to repel any of it that appears, repelling it throughdisli%e of it)
Unit >
Turnin. !ay !ith e.ret from all cts of ebellion (Ta!ba#
Tawba is one of the praiseworthy attributes which you must acuire) Allah ta"alasaid, “(urn in taw)a to Allah altogether' $ mu’minun so you might prosper.”
Its reality is freeing the heart from wrong actions which you ha'e done out ofdesire to e1alt Allah, the Mighty, the Ma2estic, and to flee from (is wrath) This isnot the result of worldly desire, nor is it out of fear of people, out of see%ingpraise and renown, or out of wea%ness)
That !hich !ill hel4 Gou in it consists of Three ,arts0
7) The first is to remember the end of ugly wrong actions)
8) The second is to remember the intensity of Allah"s punishment)
9) The third is to remember the wea%ness of your body)
3hen you perse'ere in remembering these three, good counsel will mo'e you totawba, Allah willing)
Gou should kno! that in 5eneral" /ron. ctions are of Three Ty4es0
7) 5ne of them is to abandon your obligations to Allah ta"ala prayer, fasting6a%at, %affara .reparation/, or anything else of that nature) 4ou fulfill whate'eryou can of them)
8) The second are wrong actions between you and Allah glory be to (imG li%edrin%ing wine, playing wood0wind pipes, consuming usury, and things li%e that)4ou regret those actions and %eep it in your heart ne'er again to repeat it)
9) The third are wrong actions between you and the sla'es of Allah) They aremore difficult, and fall into 'arious categories) The wrong action may beconcerned with property, the self, reputation, respect, or the deen) 4ou ma%ereparation lawful for all you can of these things which were mentioned) If youcannot, you turn to Allah with humility and sincerity so that (e may be pleased
with you on the Day of ising)
Unit ?
Auhd (doin.-!ithout# in this /orld
Luhd is one of the praiseworthy ualities which you must acuire) Allah ta"alasaid, “Do not e+tend your eyes to what We have given pairs of them to en0oy' the flower of this life.”
Kno! that there are T!o Ty4es of 3oin.-/ithout0
7) 5ne is a doing0without which is decreed for you, and the other is
8) Doing0without which is not decreed for you)
The ne !hich is 3ecreed for Gou has Three Thin.s0
7) The first is to abandon see%ing what is lost of this world)
8) The second is to part from what you ha'e of it)9) The third is to abandon will and choice)
The 3oin.-/ithout !hich is not 3ecreed for Gou0
7) Is coolness in the heart towards this world)
3hat will help you in it is to remember the harm of this world) The decisi'eword is that this world is the enemy of Allah while you are (is lo'er) If you lo'e
someone, you hate his enemy) If you say, ?3hat is the rule of doing0without inthis worldK Is it obligatory or superogatoryK@ Jnow that doing without theharam is obligatory, and doing without the halal is superogatory) If you say, ?3emust ha'e a certain amount of this world in order to maintain our strength andproper condition, so how can we do without itK@ Jnow that doing0withoutconcerns the superfluous since your proper condition and strength has no needof this superfluity) The goal is strength and 'igor) The goal is not only food,drin%, and pleasure)
Ta'!a (safe.uardin. out of fear# of llah" the Mi.hty
Tawa is one of the praiseworthy ualities which you must acuire) Allah ta"ala
said, “Whoever o)eys Allah and His !essenger and fears Allah and guardshimself out of fear of Him' those' they are the successful.”
Its reality is freeing the heart from the wrong actions which you ha'e done in thepast)
%t has Four Sta.es0
7) The first is safeguarding yourself from idol0worship)
8) The second is safeguarding yourself from acts of rebellion)
9) The third is safeguarding yourself from inno'ation)
:) The fourth means to a'oid the superfluous)
3hat will help you in it is to guard these fi'e limbs which are the roots) Theyare+ the eye, the ear, the tongue, the heart, and the belly) 4ou should be careful ofthem and guard them from whate'er you fear will harm you in your deen actsof rebellion, the haram, superfluity, and e1tra'agance on the halal) 3hen youattain to safeguarding these limbs, the hope is that it will gi'e you all the supportyou need)
Unit $$
Ta!akkul (trust and reliance# in llah ta’ala
Tawa%%ul is one of the praiseworthy ualities which you must acuire) Allahta"ala says, “Whoever relies on Allah' He is enough for him.”
Its reality is the heart"s confidence, calm, and the reali6ation that the sustainingof your physical structure is only by Allah, the Ma2estic, the Mighty) It is not byanyone other than Allah, and it is not by any of the debris of this world or by anyone cause)
3hat will help you in it is to remember that Allah ta"ala guarantees pro'ision,and that (is %nowledge and power are perfect, and that (e is disconnected fromcreation and far remo'ed from forgetfulness and from incapacity)
-ntrusting the affair to Allah is one of the praiseworthy ualities which you must
acuire) Allah ta"ala says, “ have entrusted my affair to Allah.”
Its reality is your desire for Allah to preser'e you from all that has danger in itand against which you ha'e no security)
3hat will help you in it is to remember the danger of all affairs, and thepossibility of your destruction and corruption) In all of that, you must rememberyour own incapacity to guard yourself against the blows of danger)
Unit $*
:ontentment (rida’# !ith the decree of llah" the Mi.hty" the Ma6estic
Contentment with Allah"s decree is one of the praiseworthy ualities which youmust acuire) Allah ta"ala said, “1o affliction occurs e+cept )y the permission of Allah. Whoever )elieves in Allah' his heart is guided.”
Its reality is to abandon anger and to remember that what Allah decrees is betterand more suitable) (e does not need to 2ustify its rightness or wrongness) This isone of its conditions) If you say, ?-'il is not by the decree of Allah ta"ala, so howcan anyone be content with itK@ Jnow that e'il is the result of the decree) It is not
the decree itself, and you do not ha'e to be content with it) In fact, it isinconcei'able for you to be content with the result of the decree e1cept when itconforms to the shari"a) 4ou must be content with the decree itself, and thedecree of e'il does not come from e'il)
3hat will help you in it is that when you are angry, you re member the wrath ofAllah glory be to (im and may (e be e1altedG and you remember that (erewards whoe'er is content with (is decree)
Unit $7
Fear and +o4e (kha!f and ra6a’#
&ear and hope are among the praiseworthy ualities which you must acuire)Allah ta"ala said, “(hey hope for His mercy and fear His punishment.”
forgives wrong actions altogether. He is the forgiving' the !erciful'” and the'erses li%e those which pro'o%e desire)
5 AllahG 5 &orgi'ingG 5 MercifulG &orgi'e us all of our wrong actions by the
bara%a of Sayyiduna Muhammad, may Allah bless him and grant him peace)(ere ends what we intended to write about the Sciences of Beha'ior whichconsists of Tawhid, &ih, and Tasawwuf) It has been accomplished by the help ofAllah, and (is help is e1cellent)
5 AllahG Bless Sayyiduna Muhammad, the opener of what was loc%ed, and theseal of what went before, the helper of the Truth by the Truth, and the guide of4our Straight *ath, and on his family to the e1tent of his proper worth andimmense 'alue)
t ends with praise of Allah and His good help' and with )lessings and peace onthe !aster of the !essengers' !uhammad' and upon his family and all his
