Part 7

confers upon them, although they are not entitled to receive any reward.

By understanding this, we c: -omprehend the meaning of the statement of the Prophet ($8), wherein he said, “No one shall enter, Paradise by [the virtue of] his deeds.” The companions asked: ‘Not even you, O Messenger of Allah?’ He replied: “Not even me, unless Allah engulfs me with His Mercy and Grace.’ _

"Bukhari #6467 and Muslim #2816-7113 records the hadith of Aba Hurayrah that the Prophet (8) said, “There is not a single person whose deeds will enter him into Paradise.” It was asked, ‘Messenger of Allah, not even you?’ He replied, “Not even me, unless Allah were to envelop me in His mercy.”

He also records #2816-7121 on the authority of Jabir that he heard the Messenger of Allah ($8) saying, “The deeds of any one of you will not enter him into Paradise or saye him from the Fire, not even me unless it be through

HEARTFELT ADVICE TO A FRIEND

Anas ibn Malik (radéyAllahu ‘anbu) related: “On the Day of Judgment, there will be three accounts for each person; one of which includes the records of his good deeds, and one of which is for his bad deeds, and the last of which is for the bounties and graces that Allah conferred on his servant. The Lord, Glorified be He, will says to His graces and bounties, “take your due rights from the good deeds of My slave.” Upon which, the least and smallest gtace starts to take its right until no more good deeds are left in his account. Then, it says, O my Lord! I have not yet taken enough good deeds to fulfil my right! At that point, if Allah wanted to show His Mercy to His slave, He would grant him all His graces and bounties, forgive his ‘sins and double his good deeds.”

This report is authentic and verified to be narrated by Anas ibn Malik (radiyAllabu ‘anhu), and it is the clearest evidence on the perfect kn -vledge of the companions about their Lord and His rights upon them. Needless.to add, they also have the most knowledge about the Prophet (#8); his Sunnah and the religion. This report includes a knowledge and cognition that no one can comprehend except those who have insightful hearts and know their Lord, His Attributes, Names and rights upon His slaves. By knowing that, we can understand the hadith, recorded by Imam Ahmad and Abi Dawid and narrated by Zayd Ibn Thabit and Hudhayfah (radiyAllahu ‘anhum) as well as others that the Prophet ($8) said, “If Allah punished the dwellers of the heavens and the earth, He will not have been unjust to them, and if He showed Mercy to them, His i will be better for them than their good

? Graded as mawgif by al-Haythami in ~ ‘Kashf al-Astar ‘al-Zawa’id al-Bazgar’,

> Aba Dawid (5/75) and Ahmad (6/237) It was declared sahih by al-Albani

In order to grasp all the aspects of this state (of being), four things need to be assured, namely a sincere intention (niyyah

sabibah), an overwhelming capacity (giwat al-‘aliya), desire (raghbah) and fear (rabbah).

These four points stand out as: _ basis of this state, and any deficit in one’s man, conditions, apparent and hidden affairs is due to a shortcoming found in either or all these four pillars. Therefore a sensible person must reflect on these four pillars and ensure in complying with them, and abiding by these four rules, and to make them the guideline for his knowledge, deeds, words and conditions [in life]. It can be said that those who have developed this state could not do so without these four pillars and those who failed, ~ did so only because they have not complied with them.

APPENDIX ONE The Virtues of Patience’

The Messenger of Allah (3) said, “Know that great good lies in bearing with patience what you dislike.” The narration of ‘Umar, the freed-slave of Ghufrah, on the authority of ibn ‘Abbas has an additional sentence before this phrase, “If you are able to work deeds for the sake of Allah, being content and ina state of certainty, doso.If; are unable, know that great good lies in bearing with patience what you dislike.”

The meaning of certainty here is to actualise faith in the decree (ALQadr). This is mentioned explicitly in the narration of his son, ‘Ali ibn “Abdullah ibn ‘Abbas, on the authority of his father which has the additional wording, ‘I asked, “Messenger of Allah, how can I act with certainty?’ He replied, “That you know that what afflicted you could never have missed you and what missed you could never have afflicted you.”” However, the isnad is da‘f.

When you have consolidated the topic of ‘certainty, attaining certainty in the heart of the decree and ordainment necessitates the heart being at rest and peace with it. This very meaning is articulated by the Qur’an:

The Virtues of Patience

44 SP oF wenagts “Nothing occurs, either in the earth or in your selves, without its being in a Book before We make it happen.

That is so that you will not be grieved about the things

that pass you by or exult about the things that come to you.”

In exegesis to this verse, Dahhak said, ‘He strengthened their resolve: “so that you will not be grieved about the things that passed you by,” so grieve not about worldly effec:s (that have missed you), for We have not decreed them for you. “Or exult about the things that come fo you,’ exult not about the wo: yy effects that We have granted you for they would never have been held back from you.’ This was

recorded by ibn Abi al-Dunya.

Sa‘id ibn Jubayr explained the verse with the words, “So that ~

Jou will not be grieved about the things that passed you by,” of well-

and affluence, this because you know that it was decreed for you before He even created you.’ This was recorded by ibn Abi Hatim.

It is in light of this that one of the Salaf said, ‘Faith in the decree removes worry and distress.’ The Prophet (3) alluded to this with his words, “Be desirous of all that would benefit you and seek

Allah’s aid and do not despair. If you ate afflicted with some do not say, ‘If only I had done [this], such and such would

HEARTFELT ADVICE TOA FRIEND

happened,’ rather say, “Allah decreed and did what He willed.’ [Saying], ‘If only,’ opens [the door to] the actions of Shaytin.””

Alluded to in this hadith is that if one were to, at the onset of affliction, remind one’s self of the decree, the whisperings of Shaytan which lead to worry, distress and sorrow would go away.

> Muslim #2664 on the authority of Aba Hurayrah.

cf. Arna‘ut, Takhrij Musnad.

Ibn Hajr, a/-Jsabah, vol. 1, pg. 104 said that the isnad contained ‘Ayyash ibn

“Abbas who was da‘if. It was ruled da‘f by Albani, a/-Daifah #4793. cf. Albani,

al-Sahibah vol. 4, pg. 34 who mentions two more weak narrations of this hadith

on the authority of “Umar and Abi Dharr.

The Virtues of Patience

Actualising this statement necessarily leads to relegating all affairs to Allah and believing that nothing will happen unless Allah wills it. Faith in this removes worry and distress. The Prophet

(38) advised a man, saying, “Do not impugn Allah for something He has ordained for you.”

When the servant sees the workings of Allah’s wisdom and mercy through His decree and ordainment and knows that He is not to be impugned for His decree, he wil! attain contentment at Allah’s ordainment. Allah, Mighty and Mag:xificent, says,

a or oF ss v74é

ae a AB Ayaily?sV) aa

“No misfortune occurs except by Allah’s permission. Whoever has faith in Allah - He will guide his heart.””"”

"lit: There is no might nor motion except with Allah.

Hakim #1990 said it was sahih but Dhahabi pointed out that it had a weak narrator, Bishr. Haythami, vol. 10, pg. 98 said the isnad contained Bishr ibn Rafi‘ who was da‘f. Ibn al-Jawzi, a/-/al, vol. 2, pg, 348 said that it was not authentic and it was ruled da‘if by Albani, Daf al-Targhib #970-1147

al-Sabihah #3334, Sahib al-Targhib #1307. Arna‘at said that the hadith was a candidate for being hasan.