Part 22

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There are two kinds that conform with reality: the first one is used to accomplish the perfection of the seif by understanding and knowing it, and that is done through knowing Allah, His Names, Attributes, Actions, Books, Commands and what He has forbidden.

The second one cannot make us perfect, and that is the knowledge that is not important, and therefore does not benefit when it is learned. The Prophet (peace be upon him) used to seek refuge with Allah from the knowledge that is not beneficial. And this is the case with most good knowledge, such as astronomy, its stages, the number of its stars, its quantities, and the knowledge of the number of mountains, their color, their measurements and so on.

Therefore, the honor of knowledge depends on its content and the level of its necessity, and surely that is nothing else except knowing Allah and everything related to Him.

The flaw of knowledge is when it is not in conformity with Allah’s Will, which He loves and which pleases Him. That is when knowledge becomes corrupted. The corruption of knowledge occurs when people believe that something is lawful and pleases Allah, but in reality it is not the case, or to believe that it makes the person become closer to Allah even if it does not.

The corruption of one’s intention is when deeds are not done for the sake of Allah and the Hereafter, but done for the sake of this worldly life. There is no way to be safe from these two flaws concerning knowledge and deeds, except by learning that which the Messenger (peace be upon him) brought from Allah, the Almighty concerning knowledge, learning, seeking Allah's Countenance and the Hereafter along with the subject of intention and will. Furthermore, faith and certainty bring about beneficial knowledge and good will, and both of them cause faith and increase it. Hence, it becomes clear that the deviation

of the majority of people from faith is due to their deviation from beneficial knowledge and good will. And faith cannot be completed unless it is learnt from the light of Prophethood, by cleansing the will from the blemishes of vain desires and the will of the man.

His knowledge would then be adopted from the light of inspiration, his seeking of Allah's Countenance and the Hereafter. Therefore, this would be the best person in terms of knowledge and action, and he would be among the leaders who give guidance under Allah’s Command and among the successors of His Messenger in his nation.

An Important Rule: The Apparent and Hidden Aspects of Faith

Faith has both apparent and hidden aspects. Its apparent aspect is when it is related by the tongue and acted upon by the body. The hidden aspect is the acknowledgment of the heart, and its submission and love. Therefore, the apparent aspect of faith will be of no use for someone who does not have the hidden aspect, though his blood is spared and his wealth and children are preserved by it. And no hidden aspect will be of any use, unless there is no fear that it will be weakened, coerced or in fear of being ruined. Therefore, the failure of apparent deeds without the existence of any real prevention, means the corruption of the hidden aspect and lack of faith. Its deficiency refers to its deficiency of faith and intensity refers to its intensity of faith.

Therefore, faith is the heart and core of Islam, and certainty is the heart and core of faith. Any piece of knowledge or deed that does not make faith and certainty stronger is abnormal, and any faith that does not urge one to perform good deeds is abnormal.

A Precious Gem: Trust in Allah There are two kinds of trust in Allah:

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One is: to trust in Him concerning one’s needs and worldly interests or for the sake of removing worldly harms and misfortunes.

Two is: to trust in Him in order to obtain that which He loves and what pleases Him like faith, certainty, jihad and inviting people to Allah.

Between the two kinds, there is great excellence that cannot be counted by anyone but Allah. So when the servant puts his trust in Him as He should be trusted according to the second kind, this will suffice him without the first one. And when he puts his trust in Him according to the first kind without the second one, it will also suffice him, but he will not have the same blessed end. The greatest trust in Allah is that of guidance, adhering to Monotheism, following the example of the Messenger of Allah, and opposing the sinners and the wicked. This is the trust of the Prophets and that of their sincere followers.

Trusting in Allah is sometimes done out of necessity, in the sense that the servant does not have any other choice but to trust in Allah, like when life’s circumstances become straitened for him, and he perceives that there is no fleeing from Allah, and no refuge but with Him.

And at other times, trusting in Allah is voluntarily, and that is in the existence of the means that leads to the purpose. If he leaves the recommended means, he will be dispraised for having done so. And if he makes use of the means and fails to trust in Allah, he will be dispraised for having done so, for itis a basic principle of Islam, and is mentioned in the Qur'an, and it should be practiced.

If the means is forbidden, it will be unlawful for him to make use of it, and there will be no other way for him except to put his trust in Allah, for putting one’s trust in Allah is the greatest means of attaining one’s goal and removing harm. If the means

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is permissible, then you must ensure that it does not weaken your trust in Allah. If it does weaken your trust in Allah and your heart is confused, then it would better to leave it. And if it does not weaken it, then it would be better to engage in it, for the Wisdom of the Most Justs requires the effect to be connected to it.

You should never try to frustrate His Wisdom, especially when you are seeking to submit to Him. In that case, you will have performed the submission of the heart by putting your trust in Ailah, and the submission of the body by performing the pious act.

To make use of the recommended means is to achieve trust in Allah. And whoever abandons them, his trust in Allah will not be sound. It is like using a means that leads to obtaining good and fulfills one’s hope, so if it is not made use of, then the person’s hope would become a mere wish, and quitting it would cause his trust to become weak.

The secret and the reality of trust in Allah is the reliance of the heart on Allah Alone. The person who relies on Allah, and not on any other person or thing, will not be harmed. Therefore, trusting in Allah in word only is totally different from trusting in Him with the heart. It is the same as repentence with the tongue while having the intention to commit sins again, and the repentance of the sincere heart even if the tongue has not said anything. For the statement of the servant: “I have put my trust in Allah” with the intention of something else in his heart is like the statement “I have repented to Allah” with the intention of committing sins.

The Complaint of the Ignorant

The ignorant people complain to people about Allah, and this is the highest degree of ignorance, for if he had known his Lord, he would not have complained about Him, and if he had known the people, he would not have complained to them.

One of the predecessors saw a man complaining to another man about his poverty and dire necessity. He said to him, “O you! By Allah, you have done nothing but complain about He Who has mercy for you, to the one who has no mercy for you.

The following verses have been mentioned about the meaning of the previous statement of the predecessor,

When you complain to a son of Adam verily you complain about the Most Merciful to the one who does not pity

On the contrary, the person who is profoundly knowledgeable about Allah complains to Allah Alone. And the most knowledgeable person about Allah is the one who complains about himself to Allah, and never to people. He complains about the causes that made people do wrong to him, for he knows the following Quranic Verses,

which means, “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much." (As-Shdara, 42:30)

which means, “Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself.” (An-Nisa’, 4:79)

136 * AL-FAWA'ID: A Collection of Wise Sayings

which means, “(What is the matter with you?) When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us?" Say (to them), "It is from yourselves (because of your evil deeds)." And Allah has power over all things.” (Al-‘Imran, 3:165)

Therefore, there are three levels: the lowest one is to complain about Allah to His creatures, the highest one is to complain about yourself to Him and the middle one is to complain about His creatures to Him.

A Great and Important Rule: “O you who believe! Answer Allah (by obeying Him) and (His) Messenger"

which means, “O you who believe! Answer Allah (by obeying Him) and (His) Messenger when he calls you to that which will give you life, and know that Allah comes in between a person and his heart (ie. He prevents an evil person to decide anything). And verily to Him you shall (all) be gathered.” (AlAnfal, 8:24)