2) There is none who can aid him in the betterment of his

worldly and religious life except for Allah, Mighty and Magnifi­ cent. Whoever Allah helps is truly aided and whoever Allah for­ sakes is truly forsaken. The authentic }:tadith mentions that the Prophet (ii) said, "Be desirous of all that would benefit you and seek Alla h's aid and do not despair."4 He (al) would say in his sermons, and teach his Companions to say, "All praise is due to Allah, we ask for His aid and seek His gw"dance . . . . , , 5 3 ai-Ftiti/;lah (1) : 5 4 Muslim #2664 on the authority of Abu Hurayrah. 5 Shafi'I, Musnad, vol. 1 , pg. 1 47 on the authority of ibn 'Abbas with a cj.a'if = 89 He ordered Mu'adh to never leave saying, "O Allah! Aid me in remembering You, being grateful to You and making good my worship of You" at the end of every prayer. 6 One of his (� supplications was, "My Lord! Aid me and do not aid others against me!"7 The supplication of Quniit which was employed by 'Umar and others mentioned, "O Allah!

We seek Your aid!"8 A famous narration mentions that, after striking the sea to make it split, Musa ( 'alayhis-sakim) said, 'O Allah! To You belongs all praise, to You does one complain, You are the One whose aid is sought, and to You does one turn for relief, in You does one place his trust, and there is no might or motion except with You. '9 = jiddan isnad. The sermon, without the words, "seek His guidance," is recorded by Muslim. 6 Al)mad #221 1 9-221 26, Abii Dawiid #1 522, Nasli'i #1 304 and 'Amal alYa1w1 wa'l-U!Ylah # 1 09 Nawawi, al-Adhlear, pg. 1 03, al-Kh11/dfah, vol. 1 , pg. 468, J?.tyfit/ #389-1 430 said that the isnad was \laJ:iil:i, as did ibn Kathir, al-Bidefyah, vol. 7, pg. 97. lbn 'All an, al­ F11tiipat al-Rabbanf1yah, vol. 3, pg. 55 quotes ibn J:Iajr saying it was \laJ:W::i . AlblinI, $apip al-Targhib # 1 596 said it was \laJ:W::i as did Ama'iit. 7 Al)mad #1 997,Abii Dawiid # 1 5 1 0-1 51 1 , Tirmidhi #3551 Tirmidhi said it was l;tasan l(lal}il;t.

It was ruled \lal:uQ by ibn J:Iibban #948 and J:Ilikim #1 9 1 0 with Dhahabi agreeing. AlblinI, $apip alTtrmidhi ruled it \laJ:iil:i and Arna'iit said the isnlid was l(lal}il;t. 8 Tal;tawi Ma'ani al-Athar, vol. 1 , pg. 250 with a jayyid isnad. , 9 TabarinI, al-Awsat, al-$aghiron the authority of ibn Mas'iid. Haythami, vol. 1 0, pg. 1 83 said, 'Its isnad contains narrators I do not know.' 90 The servant is in need of seeking Alla h's aid in performing the prescribed and abandoning the proscribed, and in bearing the vi­ cissitudes of decree with patience. Ya<qiib ('alt:!Jhis-saldm) said, i.. ,&. .-; >. -:: 1 ... .t:3· �l,)� i.-�I,) 1�" :-:J"1>" • .,... ., ::._.lh ... � �!J �� "... but beauty lies in showing patience and it is Allah alone who is my Help in the face of what you describe." 10 It is for this reason that < Nishah said this same statement in the incident of the Lle and Allah cleared her of the false accusation. Miisa said to his people, i.. i-> lJ�.. r�...

Jit i -? � ..i ... ,.. '.J · ' • "So seek help in Allah and be patient." 1 1 Allah said to his Prophet (al), "Say: 'Lord, judge with truth! Our Lord is the All-Merciful and the One whose help is sought in the face of what you describe!"' 1 2 lO Yli.rM/ (1 2): 1 8 1 1 al-A 'rtif(T): 1 28 12 al-Anbfyti' (21) : 1 1 2 91 When the Prophet (ti) gave < Uthman the good news that he would enter Paradise after going through tribulation, he said, "Allah's aid is sought!"13 When they entered on <uthman and beat him, with blood pouring down his body, he was saying, 'None has the right to be worshipped save You, Glory be to You, I have been one of the wrong-doers. 0 Allah! I take refuge with You against them, I seek Your aid in all my affairs, and I ask You for the patience to bear what You have tested me with!' It is reported on the authority of Abu Tall).ah that the Prophet � said in one of his battles when encountering the enemy, "O Master of the Day of Judgment, it is You we worship and Your aid we seek!" Abu Tal4ah said, 'I saw the men falling down in fits!'14 'This was recorded by Abu'l-Shaykh al-A�bahani. The servant is in need of seeking Allah's aid in acquiring good in his religious and worldly life as Zubayr said in his final advice to his son, < Abdullah, asking him to pay off his debts, 'If you are unable, seek the help of my Master.' He asked, 'Father, who is your master?' He replied, 'Allah.' He said, 'Whenever I found it difficult to pay off his debts, I said, "Master of Zubayr, pay off his debt!" and it would be paid off.' In the first sermon that 'Umar ibn al-Khattab (ratf!yADahu 'anhu) delivered off the pulpit he said, 'The Arabs are like a long suffer­ ing camel 15 whose muzzle I have taken hold of, I will take it 13 Muslim #2403 14 TahacinI, al-Awsa/#81 63 and ibn al-Sunni, 'AmalalYawm wa'l-l..-4Jlah #334 HaythamI, vol. 5, pg. 328 said that its isnad contained 'Abdu'l-Saliim ibn Hashim who is 4a'if.

It was ruled qa'if by Albani, al-Pa'ifah #5105 15 i . e . it endures any pain it faces and does what it has to do. 92 across the great plain and I seek the aid of Allah in doing so.' The servant will also need Allah's help to get him through the terrors of the Day of Rising: from the point of his death on­ wards. When Khalid ibn al-Walid was on his death bed, one of the men around him said, 'It is something terribly hard,' i.e. death. Khalid said, 'Certainly! But I seek the aid of Allah, Mighty and Magnificent.' When 'Amir ibn 'Abdullah ibn al-Zubayr was on his death bed, he cried and said, 'I am only crying at (losing) the heat of the day and the coolness of the standing,' i.e. fasting during the day and praying by night. He said, 'I seek All ah's aid ·in bearing this fatal injury of mine.' One of the early people said, 'My Lord!

I am amazed at how someone who knows You could hope in another! I am amazed at how someone who knows You could seek help from another.' al-l:fasan wrote to 'Umar ibn 'Abdu'l-'Aziz, may Allah have mercy on him, 'Do not seek the aid of any besides All ah or Allah may leave you to him.' One of them said, 'Seek the aid of Allah, seek His aid for He is the best of those whose aid is sought.' 93 The Pens have Dried He (ii) said, ''The Pen has dried (after having written) all that will occur," and in another narration, "The Pens have been lifted and the books have dried," and in another narration, "The Pens have been lifted and the scrolls have dried." All of these statements serve as a metonymy (kin4Jah) referring to the workings of the decree and to the fact that they have all been recorded in an erstwhile, comprehensive book. It is said about a book that has been completed a long time ago: the pens have been lifted from it, or the pens employed to write it have dried, or the page has dried. This is a fine way of alluding to the decree and lends to a greater sense of gravity. The Book and authentic Sunnah also point to this meaning.

Allah, Mighty and Magnificent, says, 94 "Nothing occurs, either in the earth or in your­ selves, without its being in a Book before We make it happen. That is something easy for Allih." 1 :Oal:il:iak reported that ibn 'Abbas said, 'Allah created the Pen and commanded it to move by His leave. The size of the Pen is as the expanse between heaven and earth. The Pen said, "Lord, what shall I write?" He said, "Everything that I am to create and everything that will occur in My creation: rain, plant, soul, deed, provision or life-span." The Pen then wrote everything that was to occur until the Day of Rising and Allah placed it in a Book inscribed under the Throne, with Hirn.' Abii Zabyan reported that ibn 'Abbas said, 'The first thing that Allah created was the Pen which He commanded, ''Write!" It asked, "What shall I write?" He replied, ''The decree." It then recorded all that was to happen until the Last Hour is established.' Then he recited, &": ,t'•".'.tn l�t"\" E­ �U.J� U..J� !J ....:,,.) "Niin. By the Pen and what they write down."2 Abii'l-:Ouha narrated something similar from ibn 'Abbas.3 The 1 al-ljadid (ST) : 22 2 al-Qalam (68): 1 -2 The narration is in Tabari (m exegesis to 68: 1 ), Ajurri, al-Shan"'ah # 1 83-350 with a �al:u 1:i isnad.

It was ruled �al:n1:i by l:liikim #3840 with Dhahabi agreeing. 3 Ibid., Ajurri # 1 82 and it is �a)JiQ. 95 narration of Abii'l-I;:>ul:ia is also narrated as a l;i.adith of the Mes­ senger (ji) but it is not authentic.4 Ibn Banah records, with a cja'If isnad, on the authority of Abu Hurayrah that the Prophet (ai) said, ''The first thing that Allah created was the Pen, and after it, al-Niin which is an inkpot. He commanded, 'Write!' It asked, 'What should I write?' He said, 'Write everything that will happen until the Day of Rising.' That is the saying of Allah, Mighty and Magnificent, 0c:,_,_,:·2i;�p�� ''Niin. By the Pen and what they write down." 5 Then the Pen was sealed such that it cannot speak and it will not speak until the Day of Rising."6 Imam Al;i.mad, Abu Dawiid and Tirmidhi record the l;i.adith of 'Ubadah ibn al-Samit that the Prophet (ai) said, ''The first thing 4 TabaranI, al-Kabir# l 2227. The isnad is Q.a'If as it contains the narrator Mu'ammal ibn Isma'il who is truthful but of poor mem ory. HaythamI, vol. 7, pg. 1 28 said, 'Mu'ammal is trust­ worthy but makes many mistakes.

Ibn Ma'In and others said that he was thiqah while Bukhari and others said he was Q.a'if.' 5 al-Qalam (68) : 1 -2 The narration is Tabari, vol. 29, pp. 9-10 6 Ibn Banah, al-lbrinah (Qadry # 1 364, Ajurri # 1 79-345. Suy\lµ, al-Ld'i a/-Mafntl'ah, vol. 1 , pg. 1 3 1 references it to J::l akim al-Tirmidhi and it is also recorded by ibn 'Asakir, Tarikh al-Dimashq, vol. 1 7, pg. 247. Ibn 'Adi, al-Kami/, vol. 7, pg. 522 # 1 753 said the J:iadith was baµI and munkar and Dhahabi, al-Mizan, vol. 4, pg. 61 #8298 agreed as did Albaru, al-Pa'ifah #1 253. 96 that Allah created was the Pen which He commanded, 'Write!' In that hour it recorded all that was to happen until the Day of Rising.m Muslim records on the authority of < Abdullah ibn < Amr that the Prophet (� said, "Allah recorded the fates of all creatures fifty thousand years before He created the heavens and the earth."8 Imam Al,imad, TirmidhI and Nasa'I record the l,iadith o f < Abdullah ibn 'Amr who said, 'Th e Messenger of Allah (ji) came out to us carrying two books. He asked, "Do you know what these books are?" We replied, 'Messenger of Allah, no, not un­ less you tell us. ' About the book that was in his right hand he said, "This is a book from the Lord of the worlds containing the names of the inhabitants of Paradise, the names of their parents and their tribes (in detail) .

It is completed to the last man and they will not increase in number, nor decrease in number." About the book in his left hand he said, ''This is a book from the Lord of the worlds containing the names of the denizens of the Fire, the names of their parents and their tribes (in detail) . It is com­ pleted to the last man and they will not increase in number or decrease in number." His Companions asked, "Messenger o f Allah, if the affair i s already decided, why work deeds?" He re­ plied, "Remain firm, steadfast and balanced. The last act of an inhabitant of Paradise will be a deed of the people of Paradise no matter what he may have done, and the last act of a denizen 7 AJ::un ad #22705-22707, Abu D awiid #4700, Tirmidhi #21 5 5-33 1 9. Tirmidhi said it was l].asan �al:Ul]. ghano and it was ruled �al:Ul]. by ibn al- 'ArabI, Apkdm al-Quran, vol. 2, pg. 335, Albani, $apipah # 1 33 and Arna 'ii�. 8 Muslim #2653 97 o f the Fire will be a deed of the people of the Fire no matter what he may have done." Then the Messenger of Allah � ges­ tured with his hands, dropping the bqoks, ''Your Lord has de­ cided everything about the servants: 'one group is for Paradise and one group is for the Blazing Fire/f:J"'10 Imam AJ::i m ad records the J::i adith o f Abii'l-Darda' that the Prophet <al) said, "Allah has decided five matters for every serv­ ant: his lifespan, his provision, his deeds, his lying down, and whether he is wretched or felicitous. " 1 1 Imam AJ::imad and Tirmidhi record the J::iadith of ibn Mas1iid that the Prophet (ii) said, "Allah created every soul and decreed its life, its provision and the tribulations it would face."12 9 a/-Shiirri (42): 7 10 .Af:imad #6563, Tinnidhi #21 4 1 , Nasa'i, al-Knbrri #l 1 409 Tirmidhl said it was I,.asan �al.

Ul:i gharib and Nasa'i said it was �al. Ul:i as men­ tioned in Tupfatu'/-Ashriif, vol. 6, pg. 243. lbn J:Iajr, Fatp, vol. 6, pg. 336 said the isnad was l:iasan as did Albani, al-$apipah #848. 11 Ahmad #21 722 with the words, "Allah has decided five matters for every servant: his lifes p an, his deeds, his resting, his moving about and his provision." It was ruled �al:it1:i by ibn J:Iibban #61 50 .Af:imad #21 723 with the words, "Allah has decided five matters for every servant: his lifespan, his provision, his deeds, and whether he is wretched or felicitous." Suyii p, a/jtimi' al-$aghir #5848 said it was �al:Ul:i as did Wadi'I, al-$abip al-Musnad#1 045 AlbiinI, �i/dl aljannah #307-308 and Arna ' ii! ruled both to be �al, Ul:i. 12 .Af:imad #41 97, Tirmidhl #21 43 Albani, al-.$ab�hah # 1 1 52 and Arna'ii! said it was �aQi""Q. AQmad #8343 records on the authority of Abu Hurayrah that the Messenger = 98 Muslim record s the Q.adith of Jabir that a man asked the Mes­ senger of Allah (ai), 'Messenger o f Allah, what is the purpose of the deeds done today, are they for matters concerning which the pens have dried and fates have been decided, or for something in our future?' He replied, "Rather concerning something which the pens have dried and fates have been decided." He asked, 'Then why work deeds?' He replied, "Do your deeds for every­ one is eased (towards what he was created for)."13 There are a great many al).adith that convey this meaning and so too narrations from the Companions. One of them said, Commit the affair wholly (to the Owner) The Pen has dried, writing all that will occur. Man has such a Creator, None can avert His decree or order. = of Allah (ii) said, "Allah created every soul and decreed its life, its death, the tribulations it would face and its provision." It was declared �alµQ. by ibn l:libban #61 1 8-61 1 9 and Ama'ii!. 13 Muslim #2648 99 Only Allah's Decree is in Effect The Messenger of Allah (M) said, "If the whole of creation, in its entirety, was to try and effectuate some benefit for you through something that Allah has not decreed, they would not be able to do so; and if they wished to harm you through something that Allah has not prescribed, they would not be able to do so." What is meant is that every harm or benefit that the servant encounters in this world is already decreed for him , it is impossi­ ble for him to face anything that has not been decreed for him even if the whole of creation strove their utmost in bringing it about.

The Quran also proves this in verses such as: ,\,...;.1 ....:'i ...-:.- "" .-:: / .,,. � ....,., ,, > ..:; > 4\1 1 \.:--' - \.. .I t'· - � �!J Ji "Say: 'Nothing can happen to us except what Allah has ordained for us . . . '"1 1 al-Tawbah (9): 51 1 00 "Nothing occurs, either in the earth or in your selves, without its being in a Book before We make it happen . "2 .. "Say: 'Even if you have been inside your homes, those people for whom killing was decreed would have gone out to their place of death."' 3 Imam AJ:imad records the J:iadith o f Abii'l-Darda' that the Prophet (:I) said, "Everything has a reality and the servant will not attain the reality of faith until he knows that what afflicted him would never have missed him , and what missed him would never have afflicted him."4 Abu Dawiid and ibn Majah record a J:iadith of similar meaning on the authority of Zayd ibn Thabit. 5 2 al-/jadid (57) : 22 3 Ali 'lmrdn (3) : 1 54 4Al)mad #27490, ibn Abi 'A�im #246. It was ruled l)asan by Suyiip, aljami'#24 1 7 and Wadi'I, .$a!Jib al-Musnad# 1 050.

Albani, ?ilal al-jannah #246, al-.$abipah #247 1 ruled it �aJ::u1,t due to supporting witnesses. 5 Al)mad #21 589-2 1 6 1 1 -21 653, Abu Dawiid #4699, ibn Majah #77 with the = 101 Know that this whole advice given to ibn < Abbas revolves around this core principle and branches off from it. When the servant realises that he will encounter no good or evil, nor ben­ efit or harm unless Allah has first ordained it for him, when he realises that if the whole of creation strove their utmost in trying to effectuate something other than His decree, their efforts would be wholly ineffectual, he will then recognise that Allah alone is the one who brings about benefit and causes harm, and that He alone is the one who grants and the one who withholds. This recognition will lead the servant to perfect the Tawf. Jid of his Lord, Mighty and Magnificent. He will ask Him alone for help, he will entreat Him alone, and He will submit and humble himself be­ fore Him alone.

And he will worship Him alone and obey Him alone. This is because something is worshipped in the hope that it will promote good or repress harm and it is for this reason that Allah has censured those who worship objects that can promote no benefit and cause no harm, the worship of whom is of no use = words, "Were you to spend the likes of UQ.ud in the Way of Allah, Allah would not accept it from you until you believe in the decree and you know that what afflicted you would never have missed you and what missed you would never have afflicted you. Were you to die on a (belief) other than this you would enter the Fire." It was ruled �alftQ. by ibn l:libban #727, Albani, Takhrij Abii Dawiid #4699, and Arna'iit said that its isnad was strong. Ibn Abi 'A�im #247 records on the authority of Anas that the Messenger of Allah (ai) said, "A servant will not experience the sweetness of faith until he knows that what afflicted him would never have missed him and what missed him would never have afflicted him." AlbiinI, ?ildl alfannah #247 said the isnad was Q.asan. Tirmidhi #21 44 and Tabariini, al-Kabir# t 1 243 record on the authority ofibn 'Abbas that the Prophet (ai) said, "A servant will not believe until he believes in the decree - the good and bad thereof: until he knows that what afflicted him would never have missed him and what missed him would never have afflicted him It was ruled �al).IQ. by Albani, al-$al;il;ah #2439 ." 1 02 at all. 6 Many of those who have not actualised the reality of faith in their hearts actually put obedience to creatures before obedience to the Creator in the hope that they can grant them some benefit or repress some harm from them.

When the servant truly realises that it is only Allah who can bring about benefit, cause or remove harm, and grant or withhold, this will necessitate his singling Him out for obedience and worship and giving that precedence over obeying any other creature. It will also necessitate singling Him , Glorious is He, out alone when asking for help and for entreaty. This comprehensive, magnificent legacy makes mention of all of these matters, each one of paramount importance. A servant' safeguarding Allah, Mighty and Magnificent, is a ref­ erence to his safeguarding His limits and carefully fulfilling His rights, this being the reality of worshipping Him. This is what this legacy commences with.

Tbis then leads to Allah safeguard­ ing the servant, the fruition of which is every servant's aim and objective. Mentioned next is knowing Allah in times of ease and that this leads to Allah knowing His servant in times of difficulty: this is 6 For example in the sayings of Allah, "They worship, instead of Allah, what can neither harm them nor help them." [ Yunus (10) : 1 8), "Yet they worship instead of Allah what can neither help nor harm them." [al-Furqan (25) : 5 5) , "Father, why d o worship what can neither hear nor see and is not of any use to you at all? " [Maryam (1 9): 42) , "But they have adopted gods apart from Him which do not create anything but are themselves created. They have no power to harm or help themselves. They h ave no power over death or life or resurrection." [al-Furqan (25) :3) 1 03 part and parcel of Allah's safeguarding His servant and completes it.

Times of difficulty have been specifically mentioned here because, on such occasions, the servants are in dire need of recoursing to one who knows them and can relieve them. At such times, even the polytheists make their supplication sincerely to Hirn alone, begging Hirn , imploring Him, knowing that only He, Glorious is He, can remove the harm facing them. However, when relieved, they revert to their polytheism as Allah has men­ tioned in numerous places in His Book, and censured them for. 7 The Prophet (� , in this advice, has effectively ordered us to oppose their practice by knowing Allah in times of ease through sincerely making the religion for Hirn alone, by obeying Him alone and seeking to draw close to Hirn alone. This will then necessi­ tate His knowing them in times of hardship and relieving them of it. Mentioned next is asking of Allah alone and seeking His help alone.

This subsumes both times of ease and times of hardship. Next is mentioned the principle upon which all of what has preceded is built: Allah, Most High, being alone in effectuating 7 For example the sayings of Allah, ''When harm touches man, he calls on Us, lying on his side or sitting down or standing up. Then when We remove the harm from him he carries on as if he had never calle d on Us when harm first touched him." [ Ytinus (1 0) : 1 2] , "Any blessing you have is from Allih. Then when harm touches you, it is to Him you cry for help. But when He removes the harm from you, a group of you associate others with their Lord, ungrateful for what We have given them." [al-Nal;/ (1 6): 53-55], "When harm occurs to you at sea, those you call on vanish - except for Him alone!

But when He delivers you to dry land, you turn away. Man is truly ungrateful." [al-lsrti' (1 7): 67], "When harm touches m a n h e call s upon his Lord, repenting t o Him. Then when He grants him a blessing from Him, he forgets what he was calling for before and ascribes rivals to Alliih, so as to misguide others from His Way." [al­ Zumar (39) : 8] 1 04 benefit, causing or repressing harm, granting and withholding, that only what He has decreed and determined will happen, and that the whole of creation is physically incapable of causing any harm or benefit reaching a person that has not already been or­ dained in the Book. Actualising this, realising this leads the servant to sever any dependency he may have on creatures, it stops him asking of them, seeking their help and placing his hope in them to grant him benefit or repress harm.8 It also stops him fearing them thinking that they will cause him benefit or harm. This, in turn, necessitates his singling out Allah alone for obedience and wor­ ship.

He will place obedience to Allah at the fore, before obedi­ ence to creation. He will do his utmost to guard against His dis­ pleasure even if it means that, in the pursuit of this, he displease the whole of creation. A l:iadith reported on the authority of Abii Sa<id has the Messenger of Allah (�) saying, "From the weakness of certainty is that a person please people by displeas­ ing Allah, that he praise them for provision that Allah has granted him, and that he censure them for something that Allah has with8 }::I alimI, al-Minhtijfi Shu'ab al-iman, said, 'Hope takes on a number of forms: 1 ) hoping to attain what i s desired 2) hoping t o keep i t after i t has been attained 3) hoping to keep at bay all that is disliked and that it not occur 4) hoping to see the end of anything that is disliked that has already occurred. When the feeling of hope becomes deeply ingrained in a person, it leads to state of submissiveness and humility in the same way that this state is achieved when fear takes firm root in the heart. This is because hope and fear go hand in hand, the one who is in a state of fear hopes for the opposite of what he fears - He supplicates to Allah and asks of Him; likewise the one in state of hope fears losing what he desires and hence takes refuge with Allah from this and asks of Him.

Hence there is no one who is in a state of fear except that he too is in a state of hope and vice­ versa.' 1 05 held from him. The avarice of a person will not grant the provi­ sion of Allah and neither will the aversion of anyone avert it."9 Fine indeed are the words of the poet: Would that you could take relish when life is bitter Would that you could be content when creatures are angry If you have true love, everything becomes easy For everything above the earth is mere dust. Know that every creature walking on the earth is merely dust. How then can a person place obeying such a creature before the Lord of lords? How can one please dust by displeasing the King, the Bestower?

This is truly perplexing! In many places, the Quran lays the foundation to the tenant that Allah, Glorious is He, alone is the one who gives and with­ holds: 9 Abii Nu'aym, al-Jji!Jah, vol. 5, pg. 1 06, Bayhaqi, Shu'ab #207 who said that the isniid contains Mul>ammad ibn Marwlin who is qa'if. Dhahabi, al-Mizdn, vol. 4, pg. 32 said, 'They have abandoned him and some of them accused him of lying.' Th e isniid also contains 'Atiyyah al-'Awfi who i s qa'if. Suyii!i, aljtimi' #2493 ruled it qa'if and Albani, al-Pa'ifah #1 482 ruled it mawqii'. Tabar1ini, al-Kabir # 1 05 1 4 and Bayhaqi #208 record on the authority of ibn Mas'iid that the Prophet (ii) said, "Do not please anyone by displeasing Allah, do not praise anyone for Allah's grace, do not censure anyone for something that All ah did not want (to happen).

The avarice of a person will not grant the provision of Allah and neither will the aversion of anyone avert it." It was ruled mawqii' by Albani, J)a'ifal-Tatghib # 1 064 Bayhaqi #209 and ibn Abi al-Dunya, alYaqin #32 record a similar wording as a statement of ibn Mas'iid. cf. Chapter nine fn. 29 1 06 "Any mercy Allah opens up to people, no one can withhold, and any He withholds, no one can afterwards release. " 10 "If Allah afflicts you with harm, no one can re­ move it except Him. If He desires good for you, no one can avert His favour." 1 1 "Say: 'So what do you think? If Allah desires harm for me, can those you call upon besides Allah remove His harm?

Or if He desires mercy for me, can they withhold His mercy?' Say: 'Allah is enough for me. All those who truly trust put their trust in Him."' 12 1° Fti/ir (35): 2 11 Yiinus (1 0): 1 07 12 al-Zumar (39): 38 1 07 He, Most High, relates from His Prophet, NiiJ::i (ak:[yhis-saltim), "My people, if my standing here and reminding you of Allah's signs has become too much for you to bear, know that I have put my trust in Allah. So decide, you and your gods on what you want to do and be open about it. . . "13 "I call on All ah to be my witness, and you also bear witness, that I am free of all the gods you have apart from Him. So scheme against me, all of you together, and then grant me no respite.

I have put my trust in All a h, my Lord and your Lord. . . "14 One of them said, 13 Yunus (1 0): 71 14 Hud (1 1 ) : 54-56 1 08 Anything Allah has decreed for me must occur Who can avert the decree through circumspection? Allah is more deserving of us than our own selves What are we save subjects, governed by His decree? A man once complained to Fuqayl al-Faqah to which he re­ sponded, 'Is it another besides Allah that you want to govern your affairs?' One of them said, _Govern! Your governance will not avail The decree will pass over all you administer The Lord regulates all affairs Everything He ordains, the decrees take after. 1 09 The Virtues of Patience The Messenger of Allah (;i) 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 in a state of cer­ tainty, do so.

If you are unable, know that great good lies in bear­ ing with patience what you dislike."1 The meaning of certainty here is to actualise faith in the de­ cree. 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 qa1if. 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 1 Abu Nu'aym, vol. 1 , pg. 3 1 4 110 articulated by the Quran: "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 ex­ ult about the things that come to you."2 In exegesis to this verse, Oal:il}.ak said, 'He strengthened their resolve: "so thatyou will not be grieved about the things that passedyou f?y, " so grieve not about worldly effects (that have missed you), for We have not decreed them for you.

"Or exult about the things that come toyou, " exult not about the worldly 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 thatyou will not be grieved about the things thatpassedyou l:(y, " of well-being and affluence, this because you know that it was decreed for you before He even created you.' This was recorded by ibn Abi I:Iatim. It is in light of this that one of the Salaf said, 'Faith in the decree removes worry and distress.' The Prophet (� 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 are afflicted with something, do not say, 'If only I had done [this] , such and such 2 al-ljadid (57) : 22-23 111 would have happened,' rather say, 'Allah decreed and did what He willed.' [Saying] , 'If only,' opens [the door to] the actions of Shaytan."3 Alluded to in this l}.adith 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. Anas said, 'I served the Prophet (ii) for ten years and he never once said to me about something I did, ''Why did you do that?" or about something I did not do, ''Why didn't you do that?"'4 He said, 'When one of his family would reprimand me, he would say, "Let him be, if something is decreed, it will happen."' The l}.adith with this additional wording was recorded by Imam AJ::unad.5 Ibn AbI al-Dunya records with an isnad that is problematic that < A'ishah said, 'The most frequent words of the Prophet (� when he came home were, "Whatever matter Allah has ordained will happen."' He also records, with an isnad that is mursal, that the Prophet (ii) said to ibn Mas<ud, "Do not worry too much, what has been decreed will happen, and what you are to be provided with will come to you."6 The l}.adith of Abu Hurayrah has the 3 Muslim #2664 on the authority of Abu Hurayrah. 4 Bukhari #27 68-6038-691 1 , Muslim #2309 5 A}:imad # 1 341 8, Bayhaqi, Shu'ab #8070 with an isnad meeting the criteria of Bukhari and Muslim. cf.

Arna'ut, Takhrij Musnad. 6 Bayhaqi, Shu'ab # 1 1 88, lbn Abi al-Dunyli, al-Fartef ba'd al-Shiddah. = 112 Prophet (a1) saying, " [Saying] , 'Ll paw/a wa la quwwata ii/a bi'lkihn is a cure for ninety nine ailments, the least of which is worry." 1bis was recorded by Tabararu and I:Iakim.8 Actualising this statement necessarily leads to relegating all af­ fairs to Allah and believing that nothing will happen unless Allah wills it. Faith in this removes worry and distress. The Prophet (11) advised a man, saying, "Do not impugn Allah for something He has ordained for you."9 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 will attain contentment at Allah's ordainment. Allah, Mighty and Magnificent, says, = lbn I:Jajr, al-lfabah, vol. 1 , pg. 1 04 said that the isnad contained 'Ayyash ibn 'Abbas who was qa'If. It was ruled qa'If by AlbanI, al-l)a'ifah #4793. cf.

AlbanI, al-$apipah vol. 4, pg. 34 who mentions two more weak narrations of this }:i.adith on the authority of 'Umar and Abu Dharr. 7 lit: There is no might nor motion except with All a h. 8Tabarani, al-Awsa/ #5028, Ibn AbI al-Dunya, al-Farqj ba'd al-Shiddah. I:Jakim # 1 990 said it was �a}:i. I}:i. but DhahabI pointed ou t that it had a weak narrator, Bishr. HaythamI, vol. 1 0, pg. 98 said the isnad contained Bishr ibn Rafi' who was qa'If. Ibn al-JawzI, al- 'Ila/, vol. 2, pg. 348 said that it was not authentic and it was ruled qa'If by AlbanI, l)a'ifal-Targhib #9701 1 47 9 A}:i.mad # 1 78 1 4-2271 7, Al-Bukhari, KhalqAfalal-'Ibad# 1 63 Mundhiri, alTarghib vol. 2, pg. 257, after quoting two chains, said of one of them that the isnad was }:i.asan.

It was ruled }:i.asan li ghayrihI by AlbanI, al-$apipah #3334, $apip al-Targhib # 1 307. Ama' iit said that the }:i.adith was a candidate for being l:tasan. 113 "No misfortune occurs except by Allah's permis­ sion. Whoever has faith in Allah - He will guide his heart."1 0 In exegesis to this verse, 1Alqamah said, "Ibis refers to a mis­ fortune that befalls a person, but he knows that it is from Allah so he accepts it and is content.' In an authentic l}.adith, the Prophet (ti) said, ''There is nothing that Allah ordains for the believer except that it is good for him. Ifhe encounters times of ease, he is grateful and that is good for him. If he encounters misfortune, he is patient and that is good for him .

This only holds true for the believer."11 The Quran also proves this, "Say: 'Nothing can happen to us except what Allah has ordained for us. He is our Master and it is in All ah that the believers should put their trust.' Say: 'What do you await for us except for one of 10 alTaghabun (64) : 1 1 11 Muslim #2999 on the authority of Suhayb ibn Sinan 1 14 "' 1 2 the two best things? ... Here, He informs us that nothing could happen to them except what He has decreed. This indicates that, regardless if what they encounter is hard or easy, it is the same to them. He then informs us that He is their Master and whoever is in such a position will not be forsaken by Allah; indeed He will take charge of effectu­ ating good for him , �l�j_;jl��_;; �l�i;>.1 oti "Know that Allah is your Master, the Best of Masters and the Best of Helpers!" 13 "What do you await for us except for one of the two best things?

" 1 4 . .. i.e. either aid and victory or martyrdom: both are best. 15 Tirmidhi records on the authority of Anas that the Prophet (� said, ''When Allah loves a people, He tries them. Whoever is content will have good-pleasure, and whoever is displeased will 12 al-Tawbah (9) : 51-52 13 al-Anja/ (8): 40 14 al-Tawbah (9): 52 15 Ibn AbI J:fatim and Tabarl quote this as the exegesis of ibn 'Abbas and Mujahid. 115 have displeasure.»16 Abii'l-Darda' said, 'Allah loves that a [servant] be content with a matter when He ordains it.' Ummu'l-Darda' said, 'Those who are truly content with the ordainment of Allah are people who are content, no matter what is ordained. On the Day of Rising they will have such stations in Paradise as would make the mar­ tyrs envious.' Ibn Mas'iid said, 'By Allah's justice and knowledge did He place relief and joy in certainty and contentment, and worry and dis­ tress in doubt and displeasure.' This is also reported as a l:iadith of the Prophet (;i) but is qa'if.18 'Umar ibn 'Abdu'l-'Aziz would say, 'These invocations have left me with no further needs, only submission to the decree of Allah, Mighty and Magnificent. He would employ them in sup­ plication frequently, saying, "O Allah make me content with your ordainment and bless me in your decree to the extent that I would not wish to hasten something I delayed or delay something I 16 Tirmidhi #2396, ibn Majah #403 1 . Tirmidhi said that i t was J::i asan gharib.

Mundhiri, alTarghib, vol. 4, pg. 233 said the isnad was J::i a san or l?aJ::iJ::i . lbn MufliJ::i , al-Adah al-Sharqyah, vol. 2, pg. 1 81 said that the isnad was jayyid. It was ruled J::i asan by Albani, al-$apiflah #146 AJ::i mad #23623-23633-23641 records a similar J::i adith on the authority of MaJ::im ud ibn Labid with the words, "When Allah loves a people, He tries them. Whoever is patient, for him is patience and whoever despairs, for him is despair." Arna'ii! said that the isnad was jayyid. 17 Bayhaqi, Shu'ab #209, ibn Abi al-Dunya, alYaqin #32 with a qa'if isnad. 18 cf. Chapter 8 fn #8 116 hastened."'19 lbn < Awn said, 'In both times of ease and difficulty be content with Allah's decree, it will decrease your distress and serve you better in your pursuit of the Hereafter. Know that the servant will never attain the reality of contentment until his content­ ment at times of poverty and tribulation is the same as his con­ tentment at times of affluence and ease.

How can you go to Allah to adjudge your affair and then be discontent when you find that His ordainment does not accord to your desires?! It is well possi­ ble that, were your desire to come to fruition, you would be destroyed! When His ordainment accords to your desires, you are content, and both cases arise because of your scant knowl­ edge of the unseen. How can you go to Him for judgment when this is your condition! You have not been fair to yourself and neither have you hit the mark with regards to contentment.' These are fine words.

The meaning is that when the servant turns to Allah, Mighty and Magnificent, to aid him in a decision (istikhtira), he should be content with what Allah chooses for him regardless if it conforms to his desires or not. This is because he, himself, does not know in which course the good lies and Allah, Glorious is He, is not to be impugned for His ordainment. It is for this reason that some of the Salaf, such as ibn Mas<iid20 and others, would order a person who feared that he would not be able to bear a decision which opposed his desires, to add the words, 'in all well-being,' to his istikhtira since He could choose trial for him and he not be able to bear it. This has also been 19 BayhaqI, Shrlab #227 20 Bayhaqi, Sh11'ab #205 recorded from the Prophet (� but it is < Ja1if.21 Bakr al-Muzani narrates that a man would frequently make istikhara and as result was tried and was unable to bear it with patience, instead sinking into despair. So Allah revealed to one of their Prophets, "Tell My servant that if he lacks due resolve then why does he not ask for My decision [with the words], 'in all well-being'?" The J:iadith of Sa1d has the Prophet (� saying, "From the good fortune of a servant is His seeking a decision from his Lord, Mighty and Magnificent, and being content with what He or­ dains. From the misery of a person is his abandoning seeking a decision and his dislike of what He ordains." This was recorded by Tirmidhl and others.22 There are numerous ways to achieve contentment with the decree: