Part 6

Whoever is content with Allah, Allah is content with him. Whoever is content with simple provisions from Allah, Allah is content with simple

14. Ibn al-Qayyim said (2/132): “This is why contentment is one of the greatest gateways to Allah. It is the paradise of the world, a repose for the gnostics, a life for the lovers, a delight for the worshippers and a coolness of the eye to the yearners””

actions from him. The reality behind contentment is: to receive Allah's religious ordinances and His All-Embracing Decree with an open heart and a cheerful soul, without resentment or indignation.!5

15. Ibn al-Qayyim, may Allah have mercy upon him, said (2/134-135): “Fudayl ibn ‘Tyad said to Bishr al-Hafi: ‘Contentment (rida) is better than worldly renunciation (zwhd), because the one content does not wish for what is above his station’ Aba ‘Uthman was asked about the Prophet sallallahu ‘alayhi wa sallam’s saying: “L ask You for content after Your Decree.” He said: “This is because being content before the Decree occurs is [actually] the resolve to be content, whereas contentment after it takes place is [true] contentment? It has been said: ‘It is the disappearance of anxiety, whatever the judgement may be: Itis said: ‘It is the suspension of preference’ It is said: Its to face the judgement with joy’ It has been said: ‘Itis the heart’s tranquillity in the midst of tribulations’ It is said: It is the heart looking at Allah's pre-ordained choice for His servant. It is abandoning resentment. ‘Umar wrote to Abii Massa: “To proceed: Indeed goodness, in its entirety, is encapsulated in contentment; if you are able to be content (then do so], otherwise itis upon you to be patient? Abt ‘Ali al-Daqqaq said:‘The human being is earthenwate, Earthenware does not have enough value that it should oppose the judgement of the Truth, Exalted is He? ... Contentment is of three types: Contentment of the common folk with what Allah has apportioned and granted; contentment of the elite with what He pre-destined and decreed; contentment of the elite of the elite with Him, to the exclusion of all else besides Him”

THE STATION OF GRATITUDE

Alas Godt yl gil Ye

SONG SAVG tat 10 - For His bounties to His creation they are grateful; With the heart, tongue and the limbs of their body.

Gratitude (shukr) is expressed with the heart, by acknowledging Allah's favours, attesting to them and not considering oneself deserving of them, but instead recognising that they are purely from the Lord’s bountiful grace. It is expressed with the tongue by praising Allah for His favours and proclaiming them. [It is expressed] with the limbs by not being disobedient to Allah, but rather by utilising His favours to obey Him.!6

If he is granted any worldly thing, he thanks Allah for it. If something of this world is removed from him, he [still] thanks Allah, for sometimes the withdrawal of a favour removes the person from a greater

16. Ibn al-Qayyim, may Allah have mercy upon him, said (2/186): “Gratitude is built upon five pillars: Submissiveness to Allah from the one expressing gratitude; loving Him for it; acknowledging His favour; praising Him for it; and not utilising it ina way that displeases Him?”

evil. If he is granted the ability to do an act of obedience, he sees this as a grace (fawfiq) from Allah, for which he [again] thanks Him.

And Allah's aid is sought.

THE STATION OF RELIANCE

asl po 3 Sal Move 11 - Reliance is their companion in all affairs;

Whilst striving in the pleasure of the All-Merciful.

The servant's perfection lies in these two matters, which are: reliance (tawakkul) upon Allah, and striving diligently to obey Allah. The servant’s perfection is hindered by the loss of any one of them.

The reality of reliance entails two matters: dependence upon Allah and trust in Allah. So he depends upon his Lord with his heart for procuring what will benefit him, in both his religious and worldly affairs. He acknowledges his lack of power and inability and instead places his trust in Allah in order to acquire what will benefit him or to repel what will harm him. Futhermore he strives to utilise those causes (asbab) that will lead him to what is sought after.

The details of this is that when he firmly resolves to perform an act of worship, he strives to complete it and beautify it, sparing no effort to do so. He frees himself from depending upon his own self and strength, but instead resorts to, and depends upon, his Lord in order to allow him to complete and perfect [that act]; having a good expectation of Allah

in this and putting his trust in attaining that which he placed his reliance upon Allah for.

When he firmly resolves to leave an act of disobedience that his soul incites him to, he fulfills those causes that will lead him to leaving that sin; such as considering it and turning his limbs from it. Then, after this, he places his trust in Allah, resorts to Him in order that He may protect him from it, and has good expectations of Allah with regards to Allah protecting him.

If he does this in everything that he does and leaves, then success is to be hoped for him, if Allah the Exalted wills. But as for the person who seeks Allah’s aid and relies upon Him, but leaves the striving that is a pre-requisite for it, then this is not reliance. Rather, it is mockery! Such is also the case of one who does strive, but depends upon his ownself and does not rely upon his Lord; he is only deluding himself.

THE STATION OF EXCELLENCE

12 - Worshipping the Divine, believing in His presence; Thus taking their place at the Station of Excellence.

This is the station known as the Station of Excellence (ihsan),!7 which

the Prophet sallallahu ‘alayhi wa sallam explained as being: “That you

worship Allah as if you see Him, for if you do not see Him, He sees >18

When a person envisages this station in all his states - in particular the state of worship - his heart is prevented from turning to other than his Lord. Instead he is fully content with Allah, focuses his heart upon Him, and has [spiritual] decorum whilst worshipping Him; doing whatever perfects it and refraining from whatever mars it. This station is one of the greatest and sublimest of all spiritual stations. However it requires

17. Imam Ibn al-Qayyim said about ihsdn (2/344): “It is the quintessence (lub) of faith as well as its spirit and perfection. This station contains all other stations; it embodies them all and they are enveloped by it?”

18. Reported by al-Bukhari (no.5) and Muslim (no.9).

gradually training the souls, step-by-step. The servant will not cease habituating his soul to it until he is drawn to it and accustoms himself with it. Then the servant will live in delight of his Lord, experiencing joy and bliss in His closeness.

19. To worship Allah whilst being aware of His Ever-Watchful Presence is also known as the Station of Vigilance (muraqabah), about which Ibn al-Qayyim, may Allah have mercy upon him, said (2/50):

“Al-Junayd said:‘If someone actualises vigilance, he will fear losing even a second, from his Lord, and nothing else? Dhu’l-Nan said: ‘The sign of vigilance is to prefer what Allah revealed, to magnify what Allah magnified, and to debase what Allah debased? It has been said: ‘Hope moves you to acts of obedience; fear removes you from acts of disobedience; and vigilance begets to you the path of realities. It was said: ‘Vigilance is watching over the heart because of realising the ‘Truth’s gaze with every thought and step’ ... It was said: “The best of what a person can attach himself to in this Path is: to call oneself to account, vigilance, and governance of one’s actions through knowledge? Aba Hafs said to Abi ‘Uthman al-Naysabiiri: ‘When you preach to people, be an exhorter (wa'tz) to your own heart and soul. In that way you will not be deceived by their gathering around you; for they are observing

your exterior, but Allah is observing your interior’

THE STATION OF GOOD CHARACTER

13 - Advising others to that which pleases their Lord; With knowledge, guidance and compassion.

JESS BH 14 - Accompanying the people in bodily form; Whilst their spirits dwell at a sublimer station.

This is their state with the people, which is the most perfect of states and the sublimest.

They begin by sincerely advising people to their utmost, loving for them the good they love for themselves; deploring for them the evil they deplore for themselves; striving to remove every evil from them with all that is possible; and exerting themselves in order to bring about benefit to them with every means at their disposal. [This they

do} by enjoining goodness, forbidding evil, feeding those that suffer from hunger, clothing those that are destitute, alliviating those that are distressed, teaching those that are ignorant, restraining those that are oppressors, helping those that are oppressed, warding-off potential harm from people, and keeping the harms of their ownselves away from others. Furthermore, their association with people is external and bodily; as for their hearts and spirits, they hover around the Beloved and seek to be as close to Him as possible.”

Sometimes the person humbly abases himself before Him, with fear and humility. Furthermore, he expresses gratitude to Him through love of Him; being led to this by witnessing His kindness and closeness. He then inclines towards all that is pleasing to Allah, strives in the worship of Him and shows benevolence to His creation. Indeed these are the [true] people; these are the intelligent and perspicuous ones. And there is no might, nor power, except with Allah.

20, Ibn al-Qayyim said (2/248): “Good character with the Creator and with the cre ation revolves around two statements which were mentioned by Shaykh ‘Abd alQadir al-Jilani who said: ‘Be with the Truth, without creation; and be with creation, without ego (nafi)? So consider carefully! How amazing are these statements, despite their brevity, and how they gather together the principles of wayfaring (sulak) and every beautiful character. Corruption of character arises from putting the creation between yourself and Allah, and by putting your ego between yourself and His creation. So when you isolate the creation, in that state when you are with Allah the Exalted; and when you isolate your ego, in that state when you are with the creation - then you have fully attained to the ideals of the People of Spirituality (al-gawm). And Allah's aid is sought.”