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Completed: 5th of Shawwal 1436 H./ July 22, 2015

Translator: Abu Awzaa’ee AbdusSalaam

Website: TryingtoFollowtheSalaf.com

Contact: [email protected]

Translator’s ForewordAll praises are due to Allah; may the prayers and peace of Allah be upon Muhammad, his family, his companions, and his followers. As to proceed:

I would like to firstly thank Allah subhaanahu wa ta ‘alaa for granting me this opportunity to translate this very beneficial work. This book is an explanation of Shaykh Muhammad bin ‘Abdil-Wahhaab’s treaty entitled, “The Obligation of the Servant when Allah Commands him with a Command” and it was explained by Shaykh ‘Abdur-Razzaaq al-Badr may Allah preserve him. In this book I have provided the Arabic and English translation of the original text, a biography of both Shaykh Ibn ‘Abdil-Wahhaab and Shaykh ‘Abdur-Razzaaq al-Badr, and as well as the explanation of the text.

I ask Allah to accept this deed for His sake alone, to forgive me for any mistakes or errors, to make this work beneficial for myself when I am in the grave, and to allow this work to benefit the Muslims all across the world, aameen.

Arabic Text1

به الله أمرنا ما نحو واجبنا

: مراتب سبع فيه عليه وجب بأمر العبد الله أمر إذا

به األولى العلممحبته الثانية

الفعل الثالثة على العزمالعملالرابعة

صوابا والخامسة خالصا المشروع على يقع كونهيحبطه والسادسة ما فعل من التحذيرعليه والسابعة الثبات

أن عرف أو الشرك عن ونهى بالتوحيد أمر الله أن اإلنسان عرف وإذاوأحل اليتيم مال أكل حرم الله أن عرف أو الربا حرم و البيع أحل الله

به المأمور يعلم أن عليه وجب فقيرا كان إن بالمعروف يأكل أن لوليهيعرفه أن إلى عنه ويسأل عنه المنهي ويعلم يعرفه أن إلى عنه ويسأل

مسألة وهي األولى بالمسألة ذلك والشرك واعتبر الناس التوحيد أكثرو يسأل ولم عنه أعرض لكن و باطل والشرك حق التوحيد أن علم

أكل تحريم وعرف يسأل ولم واشترى وباع الربا حرم الله أن عرفيسأل ولم اليتيم مال ويتولى بالمعروف األكل وجواز اليتيم مال

الثانية بأنهم المرتبة ذلك تعالى لقوله كرهه من وكفر الله أنزل ما محبةالله أنزل ما كرهوا

إن عرف ولو به جاء ما وأبغض أبغضه بل الرسول يحب لم الناس فأكثرأنزله الله

الثالثة المرتبة2

تغير من خوفا يعزم لم وأحب عرف الناس من وكثير الفعل على العزمدنياه

الرابعة عليه المرتبة وتبين عمل أو عزم إذا الناس من وكثير العملالعمل ترك غيرهم أو شيوخ من يعظمه من

الخامسة لم المرتبة خالصا وقع فإن خالصا يقع ال عمل ممن كثيرا انصوابا يقع

السادسة تعالى المرتبة لقوله العمل حبوط من يخافون الصالحين أنزماننا في األشياء أقل من وهذه تشعرون ال وانتم اعمالكم تحبط ان

السابعة إن المرتبة لقوله الخاتمة سوء من الخوف و الحق على الثبات

أيضا وهذه النار أهل بعمل له ويختم الجنة أهل بعمل يعمل من منكمفي فالتفكر زماننا في قليل وهي الصالحون منه يخاف ما أعظم منتجهله كثير شيء على يدلك وغيره هذا في الناس من تعرف الذي حال

أعلم والله

The Translation of the Text3

When Allah orders the servant with a commandment, seven things are obligatory upon him:

First: Learning about the commandmentSecond: Having love for the commandmentThird: Determination to implement the commandmentFourth: Performing the actionFifth: Making sure that the action is in conformity to the legislation, both sincerely (for Allah) and correctly (upon the Sunnah)Sixth: Avoiding anything that will invalidate the deedSeventh: Having firmness in implementation

Once a person knows Allah enjoined Tawheed [singling Him out alone for worship], and forbade Shirk [worshiping others along with Him], or that Allah made buying and selling permissible, or that Allah prohibited taking the wealth of the orphan and He made it permissible for the orphan’s guardian to take from the orphan’s wealth - if he is poor; it then becomes obligatory upon this person to learn about what he has been commanded with and ask about these affairs until he knows them well.

Consider the affair of Tawheed and Shirk as the first, most important issue. Most people know that Tawheed is the truth and Shirk is false, but they still reject the truth without asking anyone.

Similarly, they know that Allah prohibited interest, but yet, they still buy and sell not asking about it. They also know about the prohibition of abusing the wealth of the orphan, except in the case when it is being used for good and permissible affairs according to the legislation, and yet they still indulge in the orphan’s wealth without asking about it [seeking the legal verdicts

regarding it].

Second Level: Loving what Allah revealed, and the disbelief of the one who hates it. Allah said:

م� ه� ل� ـ� ل م ل�� ل ل� م� ل�� ل� ه� �� ل ٱل ل� ل� ل��ن ا� ل� ا� ه�و �ر ل م� ه� �ن ل ل�� ر! ل" رل ل$ٲ“That is because they hate that which Allah has sent down [this Qur’an and the Islamic

law, etc.]; so He has made their deeds fruitless.” (Surah Muhammad: 9)

The majority of mankind do not like the Messenger (peace and blessings be upon him), rather, they hate him and what he has brought even though they know it was Allah who revealed it.

Third Level: Determination to execute the action. Many people know and love the action, but are not determined to do it fearing that their worldly life may change.

الثانية بأنهم المرتبة ذلك تعالى لقوله كرهه من وكفر الله أنزل ما محبةالله أنزل ما كرهوا

4

إن عرف ولو به جاء ما وأبغض أبغضه بل الرسول يحب لم الناس فأكثرأنزله الله

الثالثة المرتبةتغير من خوفا يعزم لم وأحب عرف الناس من وكثير الفعل على العزم

دنياه

الرابعة عليه المرتبة وتبين عمل أو عزم إذا الناس من وكثير العملالعمل ترك غيرهم أو شيوخ من يعظمه من

الخامسة لم المرتبة خالصا وقع فإن خالصا يقع ال عمل ممن كثيرا انصوابا يقع

السادسة تعالى المرتبة لقوله العمل حبوط من يخافون الصالحين أنزماننا في األشياء أقل من وهذه تشعرون ال وانتم اعمالكم تحبط ان

السابعة إن المرتبة لقوله الخاتمة سوء من الخوف و الحق على الثبات

أيضا وهذه النار أهل بعمل له ويختم الجنة أهل بعمل يعمل من منكمفي فالتفكر زماننا في قليل وهي الصالحون منه يخاف ما أعظم منتجهله كثير شيء على يدلك وغيره هذا في الناس من تعرف الذي حال

أعلم والله

Fourth Level: Implementation. Many people are determined and implement, but when it becomes clear to them the one that they extol from their scholars, or other than them, they abandon the deed.

Fifth Level: There are many who perform good deeds and but are not sincere. If they are sincere, then their deeds are not correct (according to the Sunnah).

Sixth Level: The righteous fear their actions becoming voided based upon His statement:

تشعرون ال وأنتم أعمـلكم تحبط �������&م�������%أن �������&م �������'م �������)م م5

“Lest your deeds should be rendered fruitless while you perceive not.” (Surah al-Hujuraat: 2)

Seventh Level: Firmness upon the truth and fearing an evil ending based on the Prophet’s, peace and blessings be upon him, statement:

النار أهل بعمل له يختم و الجنة أهل بعمل يعمل من منكم ان“Indeed from you are those who do the deeds of the inhabitants of Paradise and the last

of his deeds are sealed with him doing the deeds of the inhabitants of Hell.”

IntroductionIndeed all praises are due to Allah, we praise Him, seek His assistance, ask for His forgiveness, we seek refuge from the evils of our souls and wicked actions. Whoever Allah has chosen to guide there is none who can mislead him, and whoever Allah has chosen to mislead then there is none who can guide him.

I bear witness that there is nothing worthy of worship except Allah, who is alone without any partners. I also bear witness that Muhammad is His slave and messenger, peace and blessings be upon him, his family, and all of his companions. To proceed…

The topic for this treaty is a tremendous goal every male and female Muslim is in need of achieving. The topic is “The Obligation of the Servant when Allah Commands him with a Command”. Meaning, what is required from us when there is a command in the Book of our Lord and in the Sunnah of our Prophet, peace and blessings be upon him?

However, before we enter into this important topic, I would like to remind ourselves that Allah did not create this creation [mankind and the world in general] in vain. He did not originate this creation out of jest or amusement; Allah is freed and pure from that! Rather, He created this creation with truth and for the truth. He said, the Most High:

عما تعـلى ــ‌ ــ ــ حق بـل أرض وـل مـوت لس ‌�������(خلق +������������� ��������ق �������-ٱم ��������م ٱٲٱمــشركون ـ ي م�������%

“He has created the heavens and the earth with truth. High is He Exalted above all they associate as partners with Him.”1

Allah, the Most High, in His Book freed Himself from the idea that this creation [mankind and jinn-kind] were created without purpose or that He brought us into existence out of jest. Allah said:

1 Surah an-Nahl: 3.6

) ‌./ ا ر2ل ـ� ل! ل� ه3 ل4 م5 ل! ل�� ل6 ل7 م- ل�8 م9 ل6ٱ ل: ا� ل ل�; ٱل ل�4 م> ل� ل= ل�� ل6) ار لن من كفروا لذين ل ــ فويلـ ذينكفرواـــ‌ ل ظن ـلك ــ ٱذ ا�������������?< @������� �������(م ‌�������� م&) ٢٧ٲٱا ل�� فى سدين مـف كـل لصـلحـت وعملوا ءامنوا ذين ل ـجعل ــ ��������م�������Aن �������Bٱٱٱم م

ار فج كـل قين مت ـل منجعل أ رض ــ أـ ��������ٱم��������ـل �������Bٱم �������&م �������-م ��������م ٱم

“And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve!

Then woe to those who disbelieve [in Islamic Monotheism] from the Fire! Shall We treat those who believe [in the Oneness of Allah — Islamic Monotheism] and do righteous good deeds, as Mufsidin [those who associate partners in worship with Allah and commit crimes] on earth?

Or shall We treat the pious God-fearing as the criminals?”2

Allah made clear that this is the belief and thoughts of the disbelievers. The people of disbelief believe and think that they were only created out of jest, play, and without purpose; that this creation has no purpose, wisdom or goal. For this, Allah said, “That is the consideration of those who disbelieve!” Meaning: it is only the disbelievers who have these sinful thoughts about the Lord of all that exists and believe in this false dogma.

Allah then warns these individuals by saying, “Then woe to those who disbelieve [in Islamic Monotheism] from the Fire!”

Allah, the Sublime and Exalted, said in another verse:

) لـعبين ــما ـ بيـن ا وم أرض وـل ء ما لس اخلقنا ه�������Cوم D������� �������-م ��������م �������+ٱٱم ١٦م ــا) لهوـ خذ ت ن أن وأردنا �ا�������������/ول������� �������Eم �������6م م ) فـعلين ا ڪن إن ا دن ل من ــذنـه ـخـ ــ ــ ـ ـت ــ ــ ـ ل )١٧ٱم�������$

“We created not the heavens and the earth and all that is between them for a [mere] play. Had We intended to take a pastime [i.e. a wife or a son], We could surely have

taken it from Us, if We were going to do [that].”3

In the Qur’an, Allah praises His Taqwa4-bearing slaves, His believing Awliyaa5, and His close Hizb6 of individuals who possess sound understanding and intellect. From their most dignified actions was their ability to ponder over the creation of the heavens and earth; they had firmly established faith that these things were not created without purpose.

يـل ل وختلـف أرض وـل مـوت لس فىخـلق �������Fٱم�������Dإن �������-ٱم ��������م ��������ٱٲٱم م) بـب أـل ىـل ول أل ــ ارأليـتـ ــ ـــ ــ ــ ــلن ��������م��������وـ GHٱم ������������� �������Cا ١٩٠ٱل ه) لل يذكرون ذين ٱل ٱم�������$

2 Surah Saad: 27-28.3 Surah al-Anbiyaa: 16-17.4 Bukhari and Muslim 5 Surah al-Hajj: 62. 6 Surah al-Qiyaamah: 36.

7

ق فىخـل رون ويتفڪ وعلىجنوبهم ـا ــ اوقعود ــ ـمـ ــ ــ ــ ــي �������&م��������قـ /Eم ������������� /&ا ������������� ا هـذا اخلقت م نا رب أرض وـل ـــت ـو ــ ـــ ــمـ ــ ــ �������-م�������+لس ��������م ٱٲٱم

ار ( لن عذاب فقنا ـسبــحـنك ــ ٱبـطاـل Iم��������/ ������������� )١٩١ا

“Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.

Those who remember Allah [always, and in prayers] standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, [saying]:

‘Our Lord! You have not created [all] this without purpose, glory to You! [Exalted are You above all that they associate with You as partners]. Give us salvation from the torment of the Fire.’”7

Meaning: these creations, creatures, jinn and mankind were not brought into existence without purpose.

“‘Our Lord! You have not created [all] this without purpose, glory to You! [Exalted are You above all that they associate with You as partners].’” Meaning: that we free and sanctify Allah from this, O our Lord!

“‘Give us salvation from the torment of the Fire.’” Meaning: we seek intercession [with Allah] from the torment of the Fire by freeing Allah from [the idea] that He created this creation without purpose. This is a tremendous means the people of faith use in seeking intercession with Allah in order to achieve protection from the Fire.

In this is a tremendous secret that requires taking heed of, and it is that:

This creed, the creed of the people of faith, that Allah created this creation for a purpose, has an effect upon the believers in their actions, their mannerisms, their behavior and in their acts of worship. [This creed] causes the believers to turn away from vain talk, amusement and falsehood because they realize that these things negate the purpose of their creation.

At the same time the belief of the people of kufr, that this creation was created without purpose, has an effect on them, upon their actions, mannerisms, acts of worship, and in their behavior. This belief engrossed them in amusement and causes them to drown in their vanity until their lives resemble the lives of animals, rather they are worse [than animals]!

The believer’s faith, who believes that he was created and brought into existence for a purpose, causes him to exert himself, strive, and become energetic in carrying out what he was created for. And those who believe that this creation was created for no reason, possessing this evil thought, then surely it lands them in the most severe destruction in the worldly life and in the Hereafter.

The greatest means of being provided protection from the fire is to have this firm grounded knowledge that Allah did not create creation without a purpose. Rather, He created us with

7 Tafsir ibn Katheer: 8/283.8

truth and for the truth, and this in turn bears righteous actions for the believer, purified acts of obedience and good means drawing close to Allah.

Allah pointed out the disbelievers’ sinful thoughts in His statement:

ار لن من كفروا لذين ل ــ فويلـ ذينكفرواـــ‌ ل ظن ـلك ــ ٱذ ا�������������?< @������� �������(م ‌�������� ٲٱا“That is the consideration of those who disbelieve!”

Allah threatens them with the Fire on the Day of Judgement and that they will enter it residing therein forever for eternity. When they enter the Fire on the Day of Judgement, and they taste the punishment, their means [of salvation] will be cut off and their energy will be confined. Allah says about them while they are in the Fire:

ال مإليـنا ك وأن ا ــ ـــ معبث اخلقنـك م أن بــتم ــ ــسـ ــحـ فـ ــ �������&م�������Dأـ /Jم ������������� �������&ا �������+م �������&م �������Iم م) ـرجعون ــ ت ١١٥م�������- هو) إال إلـه ال ــ‌ ــ ــ حق ملكـل ـل ه لل ‌�������(فتعـلى +� ������������� ��������ه ��������ٱم ٱٱم

) ڪريم ـل عرش ـل �������-ٱم��������رب ��������م ) ١١٦ٱم

“‘Did you think that We had created you in play [without any purpose], and that you would not be brought back to Us? So Exalted is Allah, the True King, La ilaha illa Huwa

[none has the right to be worshiped but He], the Lord of the Supreme Throne!’”8

Whoever ponders over the context of this verse at the end of Surah al-Mu’minun will realize that Allah is saying this on the Day of Judgement to the people of the Fire while they are in the Fire. Because [before this verse] Allah mentions the conditions of the people on the Day of Judgement when they stand before the Lord of everything that exists, then Allah informs the creation that they will be separated into two groups: a group in Paradise and a group in the Fire. Allah then makes clear and apparent the condition of every person from those two groups in these magnificent verses:

) يتساءلون وال ــ ذـ ميومٮ بيـنه أنساب فال لصور فى نفخ ا�������������H$فإذا 6������� �������&م �������Dم )١٠١ٱم) لحون مـف ـل هم ك فأولـٮ تموزينه ثقل ��������م�������Aفمن �������Gٲۥٱم ۥ) ١٠٢م ه� ه4 @Mر لوٲ ل� Nم Oل� ل= Pم ل� ل6

) خـلدون م جهن فى خسرواأنفسهم ذين ل ك م�������&فأولـٮ ١٠٣ٱ فح) ــل ــ ت م��������) كـلحون ــا ـ في اروهم لن ل�������Cوجوههم &������� ١٠٤ٱم ــلى) تت ءايـتى تكن �������Qم�������Gألم �������&م م) تكذبون ــا ـ ب فكنتم ـيـكم ــ ــل ل�������Cعـ &������� �������Dم ١٠٥م تعليـنا) غلب نا رب �������Gم�������Dقالوا م

) ين ضال ــا قومـ ا وڪن ــقوتنا �������6ا�������������/&شـ �������+م ١٠٦م ــا) ـ من اأخرجنا ن ل�������Rرب �������ن �������Bم �������Fم م) ظـلمون ا فإن نعدنا �������Qم�������Eفإ (١٠٧م مون) تكل وال ــا ـ في وا خسـ ل�������Cقال F������� )١٠٨ٱم

لنا فغفر ا ءامن نا رب يقولون عبادى من ــ كانفريقـ ه م�������-إن S������� �������Qٱم ?+م ������������� ۥا) حمين لر خيـر وأنت ــمنا ــرحـ ٲوـ ٱ Dم�������&������� �������-م م�) ١٠٩ٱم �ه هو Tه Uم Vل T� ل ل�ٱ

) تضحكون م ــ وكنتممنـ مذكرى أنسوك ى حت ا ــخري ��������م�������7سـ �������3م �������نه �������Xم �������&م �������6م �������Fم )١١٠م) زون فاٮ ـل هم هم صبرواأن بما يوم ـل ىجزيـتهم �������&ٱم��������إن �������6م ��������م �������Dٱم قـل) ١١١م

8 Surah Saad: 28.9

“Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. Then, those whose scales [of good deeds] are heavy, - these, they are the successful. And those whose scales [of good deeds] are light, they are those who lose their own selves, in Hell will they abide.

The Fire will burn their faces, and therein they will grin, with displaced lips [disfigured]. ‘Were not My Verses [this Qur'an] recited to you, and then you used to deny them?’

They will say: ‘Our Lord! Our wretchedness overcame us, and we were [an] erring people. Our Lord! Bring us out of this; if ever we return [to evil], then indeed we shall be Dhalimun: [polytheists, oppressors, unjust, and wrong-doers].’

He [Allah] will say: ‘Remain you in it with ignominy! And speak you not to Me! Verily! there were a party of My slaves, who use to say: ‘Our Lord! We believe, so forgive us, and have mercy on us, for You are the Best of all who show mercy!’

But you took them for a laughingstock, so much so that they made you forget My Remembrance while you used to laugh at them! Verily! I have rewarded them this Day for their patience, they are indeed the ones that are successful.’ He [Allah] will say…”

Meaning: Allah will address the people of the Fire saying:

) سنين عدد أرض ىـل ف ــتم ملبث ��������م�������-ك �������&ٱم �������Jم �������&م ١١٢م يوما) ا ــن لبث �������Jم�������6قالوا م) عادين ـل ل فـس ـ بـعضيومــ و �������Yٱم��������أ H&م ������������� �������6ا �������'م �������6م ) ١١٣م

“‘What number of years did you stay on earth?’ They will say: ‘We stayed a day or part of a day. Ask of those who keep account.’”

Meaning: ask the Angels who were counting your days, actions, hours and who were writing down your deeds.

) متـعلمون كنت كم أن و ل ــ‌ ـ إالقلياـل ــتم بث نل إ �������&م�������'قـل �������&م �������6م �������(م ‌�/ ������������� �������&ا �������Jم )١١٤م ال مإليـنا ك وأن ا ــ ـــ معبث اخلقنـك م أن بــتم ــ ــسـ ــحـ فـ ــ �������&م�������Dأـ /Jم ������������� �������&ا �������+م �������&م �������Iم م

ـرجعون ــ ت م�������-“He [Allah] will say: ‘You stayed not but a little, if you had only known! Did you think

that We had created you in play [without any purpose], and that you would not be brought back to Us?’”9

This is what Allah will say to the people of the Fire while they are in the Fire.

“Did you think that We had created you in play [without any purpose],” meaning: without a wisdom and purpose? Is that what you thought of the Lord of everything that exists?! That

9 Tafsir of Ibn Abi Haatim: 8/2512.10

He would create creation and these creatures out of jest without any wisdom or goal?! This is the statement of the interpreters of the Qur’an about the meaning of these verses.

Another interpretation of the verse, “Did you think that We had created you in play [without any purpose],” was: did you believe and think that Allah only created you to be amused and to play about?!

رب هو إال إلـه ال ــ‌ ــ ــ حق ملكـل ـل ه لل ‌�������(فتعـلى +� ������������� ��������ه ��������ٱم ٱٱم ڪريم ـل ــرش عـ �������-ٱم��������ـل ��������م ٱم

“So Exalted is Allah,” meaning: He is Free from defects and is Exalted from that.

“the True King,” al-Haqq [The Truth] is a name from the Names of Allah and it means that He is the One that there is no doubt in His Essence, His Names and Attributes nor in His Divinity. He is the One worshiped in truth and there is none who deserves this but He. Therefore, He is the Truth, His Names and Attributes are the truth, His Actions and Statements are the truth, His Deen and Legislation are the truth, everything the creation has been informed of is the truth, His threats are the truth and meeting Him is the truth.

The Prophet, peace and blessings be upon him, began his night prayers by affirming and recognizing these meanings. In the hadith of Ibn ‘Abbas, may Allah be pleased with him, he said:

“Whenever the Prophet, peace and blessings be upon him, would stand in the night for prayers [tahajjud] he would say:

‘O Allah! All the Praises are for You; You are the Light of the Heavens and the Earth. And all the Praises are for You; You are the Keeper of the Heavens and the Earth.

All the Praises are for You; You are the Lord of the Heavens and the Earth and whatever is therein.

You are the Truth, and Your Promise is the truth, and Your Speech is the Truth, and meeting You is the truth, and Paradise is the truth and Hell [Fire] is the truth and all the prophets are the truth and the Hour is the truth.

O Allah! I surrender to You, and believe in You, and depend upon You, and repent to You, and in Your cause I fight and with Your orders I rule.

So please forgive my past and future sins and those sins which I did in secret or in public. It is You Whom I worship, none has the right to be worshiped except You.’”10

The opposite of truth is falsehood and this is the description for everything worshiped besides Allah. He said:

10 Surah Muhammad: 19.11

هو دونه من يدعون ا م وأن حق ـل هو ه لل بأن ـلك ــ ۦذ Eم��������������� ٲٱٱم ڪبير ـل على ـل هو ه لل وأن بـطل ��������ٱم��������ـل ��������ٱٱم ٱم

“That is because Allah— He is the Truth [the only True God of all that exists, Who has no partners or rivals with Him], and what they [the polytheists] invoke besides Him, it is

Batil [falsehood] And verily, Allah— He is the Most High, the Most Great.”11

Likewise, in the Qur’an, this tremendous matter has been affirmed. Allah said:

سدى ــرك يت أن إنسـن ـل ـحسب ــ ي ــ ��������م�������Gأـ �������)ٱم م“Does man think that he will be left neglected [without being punished or rewarded for

the obligatory duties enjoined by his Lord (Allah) on him]?”12

Does he think and believe that he was left neglected by Allah?!

It is said that “neglected” means that he was not given commandments and prohibitions.

It is also said that “neglected” means without purpose.

Ibn Kathir, may Allah have mercy on him, said regarding this verse:

“Apparently the verse includes both meanings [as stated above]. This means that man was not left neglected in this worldly life, without being commanded and prohibited. He also will not be left neglected in his grave - unattended to - without being resurrected. Rather he was given commands and prohibitions in this life, and he will be gathered back to Allah in the abode of the Hereafter.”13

Allah will resurrect mankind on the Day of Judgement and they will stand before the Lord of everything that exists. Allah will reward those good-doers for their perfection and He will punish those evil-doers for their evils. The Lord of everything that exists will differentiate between the good-doer and the evil-doer, between the pious and wicked, and between the obedient and disobedient.

فى سدين مـف كـل لصـلحـت وعملوا ءامنوا ذين ل منجعل ��������م�������Aأ �������Bٱٱٱم �������&م م ار فج كـل قين مت ـل منجعل أ رض ــ أـ ��������ٱم��������ـل �������Bٱم �������&م �������-م ��������م ٱم

“Shall We treat those who believe [in the Oneness of Allah — Islamic Monotheism] and do righteous good deeds, as Mufsidin [those who associate partners in worship with Allah and commit crimes] on earth? Or shall We treat the pious Allah-fearing as the

criminals?”14

11 Muslim; Narrated by Abu Hurayrah, may Allah be pleased with him. 12 Bukhari and Muslim; Narrated by Mu’awiyah bin Abi Sufyaan, may Allah be pleased with him. 13 Ibn Maajah; Narrated by Umm Salamah, may Allah be pleased with her. Declared to be authentic by al-Albaani.14 Surah Taha: 114.

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This will not happen. In fact, the Lord is Freed from this [injustice].

These signs and their examples are in the Book of our Lord. These signs awaken the hearts and gives insight to the people. These signs are an admonition for the heedless, a reminder for the believer, and enlightenment for the ignorant. These signs clarify the tremendous reality that must be present in the mind so that a person’s days and hours are not passed in waste and without purpose. For mankind was not created without a purpose nor were they created out of jest.

Ibn Abi Haatim15 narrates from an man from the family of Sa’eed ibn al-’Aws that he said:

“The last sermon ‘Umar bin ‘Abdil ‘Azeez gave was that he praised Allah and said,

‘You were not created in vain, nor will you be left without purpose. Verily, you have an appointed time in which Allah – the Most High – will come down to judge you. Wretched and ruined will he be who leaves the mercy of Allah and is denied a Garden whose width is that of the heavens and Earth.

Know that no one will be safe tomorrow save one who is wary of today and fears it; and sells the transitory [life of this life] for what will remain, and the little for the plenty, and fear in exchange for security [in the hereafter]?

Don't you see that you are in the loins of the dead, to be taken by those who remain after you, until all matters return to the Best of Inheritors?

Every day, [in the funerals] you accompany those returning to Allah the Mighty and Sublime, having spent their time, until you hide them in a crevice in the ground, in the belly of a bare and unfurnished hole, having parted from their loved ones, stroking the dirt and facing their accounts.

Now, they are dependent on their deeds, free of what they left behind, in need of [the deeds] they put before them. So fear Allah before the time He appointed is up and death descends upon you. This is what I have to say.’

He then lifted the edge of his garment over his face and wept profusely, and made everyone around him weep.”

When the Muslim realizes this affair, reflects over it, and is certain that he was not created without purpose, then what is obligatory upon the Muslim when Allah gives an order and prohibition?

This is the topic of the discussion here.

When Allah orders a command it is an obligation upon every male and female to carry out seven tremendous affairs. The Imaam and reviver Muhammad bin ‘Abdil Wahhab, may Allah have mercy and forgive him, clarified these affairs clearly in this beneficial concise treatise that contains abundant benefits.

15 Surah al-’Alaq: 1.13

Explanation: First LevelHe [the author] said, may Allah have mercy on him:

When Allah orders the servant with a commandment it is obligatory upon him seven levels:

First: Having knowledge of it [the commandment]Second: Loving itThird: Determination to execute the actionFourth: Implementation of itFifth: That it be in conformity with the legislation sincerely and correctlySixth: Beware of doing something that will invalidate the deedSeventh: Firmness in it [the deed]

These affairs requires us to pay special attention by:

Firstly: Memorizing themSecondly: Understanding themThirdly: Implementing themFourthly: Spreading them amongst the people

Then [the author] began to give a concise explanation with examples. He said:

The First Level: Having knowledge of it [the commandment]

Once a person knows Allah enjoined Tawheed [singling Him out alone for worship], and forbade Shirk [worshiping others along with Him], or that Allah made buying and selling permissible, or that Allah prohibited taking the wealth of the orphan and He made it permissible for the orphan’s guardian to take from the orphan’s wealth - if he is poor; it then becomes obligatory upon this person to learn about what he has been commanded with and ask about these affairs until he knows them well.

So consider that as the first issue, and it is the issue of Tawheed and Shirk. Most people know that Tawheed is true and Shirk is false, but they still turn away from it not asking any question.

Just as they know that interest is prohibited, but yet they buy and sell anyway not asking about it. They also know about the prohibition abusing the wealth of the orphan, except using it in what is good and permissible according to the legislation, and yet they still indulge in the orphan’s wealth without asking about it [seeking the legal verdicts in regarding it].

The first affair that is obligatory upon a servant when Allah commands an affair is to learn about it. This is the first obligation one must abide to. Allah said:

بك رلذـن وستـغف ه لل إال إلـه ال ه أن ــعلم �������-ن�������Qفـ �������Sم �������Yم �������&ۥٱٱم �������'م ٱم14

“So know [O Muhammad] that La ilaaha ill-Allah [none has the right to be worshiped but Allah], and ask forgiveness for your sin…”16

Allah began [this verse] with having knowledge before making statements and actions. If one does not [begin with] learning about Allah’s commands or prohibitions, then how can that person implement the obligations and abandon the prohibitions that have been given?! As it was said:

يعطيه ال الشيئ فاقد"The deprived can not give anything.”

Also:

يتقي؟ ما يدري ال من يتقي كيف"How can one fear when he doesn’t know what to fear?”

This is why having knowledge of the command is the first obligation upon us whenever Allah orders with a command. This is also why there have come many verses and numerous narrations about our Messenger, peace and blessings be upon him, that incites, encourages, awakens the desire, clarifies the virtue, mentions the benefits, fruits, and effects [of seeking knowledge].

From that is the statement of our Prophet, peace and blessings be upon him:

الجنة إلى طريقا به له الله سهل علما فيه يلتمس طريقا سلك ومن“Allah makes the way to Jannah easy for him who treads the path in search of

knowledge.”17

And his statement, peace and blessings be upon him:

الدين في يفقه خيرا به الله يرد من“When Allah wishes good for someone, He bestows upon him the understanding of

Deen.”18

It has been authentically attributed to our Prophet, peace and blessings be upon him, that he said every day after the morning prayer [Fajr]:

./ ل��ل ل> ل\ ه� ./ لل ل ل6 ��/ ق5 ل[ �/ Mا ر- ل6 �_/ ر� لن� �/ ا� ر ل" هل ل�� ا ل�� قني �bر �� ل ه� �� ل �ل“O Allah, I ask You for beneficial knowledge, goodly provision and acceptable deeds.”19

16 Surah az-Zumar: 9.17 Surah ar-Ra’d: 19.18 Surah al-Mulk: 22.19 Ibn Abi Shaybah in “Al-Musannaf” 3098, ad-Daarimi in his “Sunan” 313, and Ibn Battah in “al-Ibaanah” 579.

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He asked Allah for knowledge every day. Allah commanded the Prophet [peace be upon him] in the Qur’an [to supplicate]:

ــا علمـ زدنى ب ر �������لا�������������/�وقل �������Eم م “And say: ‘My Lord! Increase me in knowledge.’”20

The first verse revealed to him was “Read!”21 The first command he was ordered with was to recite and learn.

The point in the supplication [mentioned in the hadith] was that he, peace and blessings be upon him, began with [asking for] beneficial knowledge before goodly provision and righteous accepted actions. That is because beneficial knowledge will allow a Muslim to distinguish between goodly provision and filth, between righteous actions and unrighteous. And if one does not have beneficial knowledge how can they differentiate between truth and falsehood and between good and filth?!

ما إن يـعلمونـــ‌ ال ذين ول يـعلمون ذين ل ليستوى ه ‌�������(قل Q������� �������'ل �������'ٱم �������Yٱم ��������م ��������م م بـب أـل ـل أولوا ر ��������م��������يتذك ٱم

“Say: ‘Are those who know equal to those who know not?’ It is only men of understanding who will remember.”22

)dـ ا ل م ل�� لو �ه Pم ل ل eه� fل مل ٱ ل" ق! ل�- Pر� ل" م5 لل �bر ل� ر� ه��ن ا� ل �ن ل ل�� ه� ل� م_ ل@ Pل ل� ل��

“Shall he then who knows that what has been revealed unto you [O Muhammad] from your Lord is the truth be like him who is blind?”23

�H ا ر>5 ل\ م; ه�� gH ا ل�ٲ hر dـ ل� ل �@� / رو ل diر م ل@ Pل�� ل�� jـ ا kل �م ل�� ر�ۦ ر� mم ل6 dـ ل� ل ���/ nر ه� diر م ل@ Pل ل� ل��

“Is he who walks [without seeing] on his face, more rightly guided, or he who [sees and] walks upright on a Straight Way [i.e. Islamic Monotheism]?”24

Knowledge is a light and illumination for its companion. When one treads the path in knowledge and gains insight of Allah’s religion, then the steps in their journey are correct. This is contrary to the one who performs deeds, strives, and works hard but does not have knowledge or guidance. Because of this, ‘Umar bin ‘Abdil-’Azeez, may Allah have mercy on him, said:

يصلح مما أكثر يفسد ما كان علم بغير الله عبد من

20 Bukhari; Narrated by Maalik bin al-Hawayrath.21 Madaarij as-Saalikeen by Ibn al-Qayyim 3/19.22 Surah Muhammad: 9.23 Bukhari, Muslim; Narrated by Nu’maan bin Basheer, may Allah be pleased with him. 24 “Tayseer ibn Katheer” 2/32.

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“Whoever worships Allah without knowledge corrupts more than he rectifies.”25

The appearance of innovations and different types of falsehood among the people have only occurred as a result of people being ignorant of Allah’s religion and performing acts of worship not based upon knowledge and insight!!!

Therefore, knowledge is an important foundation and honorable pursuit that every male and female Muslim is required to be persistent in. This is why the scholars have advised the Muslims to take out a portion from their days specifically for knowledge; to not allow the sun to set until they attain [some type of] knowledge, so that knowledge is being sought on a daily basis. And the proof for that is clear in the supplication of our Prophet, peace and blessings be upon him. Everyday after the morning prayer he would supplicate saying: “O Allah, I ask You for beneficial knowledge…”

As a result, there should be a daily program for the Muslim to seek knowledge. There should be a portion [of the day] for learning and seeking knowledge every day. And from the blessings of Allah upon us in these times is that the methods of obtaining knowledge are abundant. In your car you are able to listen to beneficial exhortations, beneficial gatherings of knowledge, clear speech, religious verdicts, you can listen to the Speech of Allah, the explanations of His verses, and the narrations of the Messenger, peace and blessings be upon him.

You can listen to the blessed radio stations, radio stations playing the Noble Qur’an, and these are a means of [attaining] knowledge which many of the creation has benefited from whom none can enumerate except Allah. Some people, even in their cars during their travels, listen to numerous explanations of books by the people of knowledge. This is something that was not present in earlier times. The point is that the first obligation upon us when Allah orders a command is to: have knowledge and learn about the commandments and prohibitions.

Allah commanded us with Tawheed [singling Him out alone for worship]; therefore, we learn about Tawheed - and this is the greatest affair He has ordered us with. He [also] commanded us with the prayer - and it is the greatest pillar of Islam after the two testimonies. For that reason we learn about the prayer, its conditions, pillars, and obligations.

Did our Prophet, peace and blessings be upon him, not say “Pray as you all see me praying”26?! How can the Muslim pray like the Messenger of Allah, peace and blessings be upon him, without learning how he prayed?! Likewise, the same goes for fasting, giving Zakaah, and all of the general acts of obedience.

The author’s statement:

“So consider that as the first issue, and it is the issue of Tawheed and Shirk. Most people know that Tawheed is true and Shirk is false, but they still turn away from it not asking any question.”

Many people if they are asked, “what is your opinion of Tawheed?” they would respond: “Tawheed is beautiful,” and when it is asked, “what is your opinion of Shirk?” they would

25 Abu Dawud; Narrated by Abu Umaamah al-Baahilee, may Allah be pleased with him. 26 Sharh as-Sunnah by al-Baghawi; Narrated by Ibn Abbas, may Allah be pleased with him. Authenticated by al-Albaani in “as-Sahih” 998.

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respond: “Shirk disgraceful.” However, they do not ask about [the affairs of] Tawheed nor do they ask about [the affairs of] Shirk. And maybe this is why these people fall into affairs that oppose Tawheed, and maybe this is why they fall into affairs that are from Shirk.

That is because they do not ask about Tawheed, nor do they learn about it, nor do they have insight regarding it, nor do they understand it, nor do they possess knowledge of Shirk. Perhaps they may even engage in actions that fall into Shirk, because these are actions they did not ask about.

The author’s statement: “Just as they know that interest is prohibited, but yet they buy and sell anyway not asking about it.”

Rather some people when they think to themselves about closing in on huge lucrative deal, as they say, they refrain from asking [whether it is permissible or not] because they believe that maybe the transaction will become prohibited. Therefore, they do not ask about it and they continue to buy and sell. They do not want to discover that this transaction is prohibited so that they would lose out on the deal. This occurs with many people and they do not bother to ask. If it is said to them, “ask about this transaction [to see whether it is permissible or not]” you find them being hesitant in asking.

The author’s statement: “They also know about the prohibition abusing the wealth of the orphan, except using it in what is good and permissible according to the legislation, and yet they still indulge in the orphan’s wealth without asking about it [seeking the legal verdicts in regards to dealing with the orphan’s wealth].”

They indulge in the wealth of the orphan and do not ask about the limits that are authorized for them. The scholars of fiqh have said regarding the caretaker of the orphan to take the least of two options: either an appropriate wage or an extent that he is in need of.

The Second Level: Loving what Allah has revealedLoving what Allah revealed and hating what He hates. He said:

م� ه� ل� ـ� ل م ل�� ل ل� م� ل�� ل� ه� �� ل ٱل ل� ل� ل��ن ا� ل� ا� ه�و �ر ل م� ه� �ن ل ل�� ر! ل" رل ل$ٲ“That is because they hate that which Allah has sent down [this Qur’an and the Islamic law, etc.]; so He has made their deeds fruitless.”27

So the majority of mankind do not like the Messenger (peace and blessings be upon him), rather they hate him and what he has brought even though they know that Allah revealed it.

The second affair that is obligatory upon the servant when Allah orders a command is to establish the hearts in loving the command. For love is a driver to all good and invites all types of virtues. The Prophet, peace and blessings be upon him, said:

27 Surah Aali ‘Imraan: 8.18

فسدت وإذا ه، كل الجسد صلح صلحت إذا مضغة الجسد في وإن أالالقلب وهي أال ه، كل الجسد فسد

"Surely in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Indeed, it is the heart.”28

This is why it is important for the Muslim to constantly fixate his heart upon having love for Allah, love for His Messenger, peace and blessings be upon him, and love for the legislation of Allah. A Muslim should work on strengthening this love in his heart so that [this love will translate to also loving]: the prayer, fasting, piety, connecting the ties of kinship, perfection, truthfulness, and he will also [develop] hate for the prohibited affairs, sins, lewdness, etc.

When the heart loves for the sake of Allah and hates for His sake, then the condition of mankind becomes rectified.

اإليمان استكمل فقد ه لل ومنع ه لل وأعطى ه لل وأبغض ه لل أحب من“If anyone loves for Allah's sake, hates for Allah's sake, gives for Allah's sake and

withholds for Allah's sake, he will have perfect faith.”29

الله، في والبغض الله في الحب اإليمان عرى أوثق“The closest bonds of faith is to love for the sake of Allah and to hate for the sake of

Allah.”30

This is why the Muslim needs to constantly strengthen in his love for Allah, for His Messenger peace and blessings be upon him, and for His legislation. The Muslim must also exert himself in the reasons that will aid him to strengthen this love in his heart. He must [also] work diligently in getting rid of what will cause illnesses and diseases [like desires and doubts] to his heart.

A reason for a deviated and sick heart is that you find some who do not accept the affairs of good. They are not delighted or happy when they hear about it and they become annoyed [or uncomfortable] when it is mentioned. However, at the same time when they are invited to falsehood their souls accept it, their hearts are inclined to it, and they look forward to performing it. This due to having a deviant heart. Allah said:

دنك ل من لنا ذهديـتناوهب إ بـعد ا قلوبن التزغ نا م�������Iرب D������� �������$م �������'م �������Sم م وهاب ـل أنت ك إن ــ‌ حمةـ ــ �������(ٱم��������رـ ‌o������� /(������� م

“[They say]: ‘Our Lord! Let not our hearts deviate [from the truth] after You have guided us, and grant us mercy from You. Truly, You are the Bestower.’”31

28 Tirmidhi; Narrated by Mu’aadh bin Jabal, may Allah be pleased with him. 29 Bukhari; Narrated by Abu Hurayrah, may Allah be pleased with him. 30 Surah Muhammad: 9.31 Surah Ali ‘Imraan: 31.

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This is why the servant must strive in building his heart to have love for Allah, His deen, His legislation, and His commandments. If this love is present then the condition of mankind will be rectified. From the most magnificent supplications attributed to our Prophet, peace and blessings be upon him, was:

حبك إلى يقرب عمل حب و يحبك من حب و حبك أسألك“I ask you for Your love, and the love of those whom You love, and the love of actions

which will bring me close to Your love.”32

The Muslim should supplicate with this supplication and continuously do so in his life. He should exert himself in [obtaining] the causes of strengthening his love for Allah, His Messenger, and His deen in his heart. For when the heart loves good, a person is more willing to accept it and this causes him to implement and establish [the good in his life]. It is then sought from the slave to love actions that will bring him close to Allah’s love. In the Hadith Qudsee, Allah said:

يزال وال عليه، افترضته مما إلي أحب بشيء عبدي إلي ب تقر وماذي ال سمعه كنت أحببته فإذا ه، أحب ى حت وافل بالن إلي ب يتقر عبديتي ال ورجله بها، يبطش تي ال ويده به، يبصر ذي ال وبصره به، يسمع

ه ألعيذن استعاذني ولئن ه، ألعطين سألني ولئن بها، يمشي“And My servant does not draw near to Me with anything more beloved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafl [supererogatory] deeds until I Love him.

When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks.

Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.”33

In this section, let us pay attention to the causes which will lead to and necessitate having love for Allah. They are ten [as mentioned by Ibn al-Qayyim]:

“The first reason: Reciting the Noble Qur`an with deep contemplation in its meanings and its purposes; this is like thinking deeply in the book that the servant memorizes and expounds on it to understand the purpose of its author.

32 Collected by an-Nasaa’i and narrated by Shadaad bin Aws that the Messenger of Allah, peace and blessings be upon him, used to say in his prayer:

صادقا ولسانا سليما قلبا وأسألك عبادتك وحسن نعمتك شكر وأسألك شد الر على والعزيمة األمر في بات الث أسألك ي إن هم اللتعلم لما وأستغفرك تعلم ما شر من بك وأعوذ تعلم ما خير من وأسألك

“O Allah, I ask You for steadfastness in all my affairs and determination in following the right path, I ask You to make me thankful for Your blessings and to make me worship You properly. I ask You for a sound heart and a truthful tongue. I ask You for the best of what You know and I seek refuge in You from the worst of what You know and I seek Your forgiveness for what You know.”33 Surah Nisaa: 66.

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The second reason: Seeking nearness with Allah by the supererogatory deeds after the obligatory deeds, because they take the person to the rank of the beloved after the rank of love.

The third reason: Remembering Him all the time by tongue, heart, deeds and status; a person’s share of love depends on his share of this remembrance.

The fourth reason: Giving preference to what He likes over what you like, at the times in which the whims overcome you, and seeking what He likes even if it is difficult.

The fifth reason: Making the heart aware of His names and attributes, giving it the opportunity of walking in the orchards of this knowledge, because whoever knows Allah with His Names, Attributes and Actions will certainly love Him.

It is for this reason that those Mu’attalah [those who deny Allah’s Names and Attributes], Firawns, and Jahmiyyah severely cut off the path between the hearts and obtaining the Beloved [Allah].

The sixth reason: Seeing His kind, beneficence and inward and outward blessings and graces, because they are reasons for His love.

The seventh reason: It is the most marvelous one: having the heart totally broken between the Hands of Allah Almighty; this could be explained only by the words - to be broken means to be humble.

The eighth reason: Having loneliness with Him at the time of His descent [last third of the night], to talk to Him, recite His words, stand with your heart and behave between His Hands in a way to show servitude to Him and then to end this with repentance.

The ninth reason: Sitting with the true lovers of Allah and picking the best of their sayings like picking the best of fruits, and do not talk except if talking is better and leads to enhancing your status and benefiting the others.

The tenth reason: Neglecting anything that makes a curtain between the heart and Allah the Exalted and Glorious.

So these are ten reasons which causes one to develop true love for Allah, and to reach the rank of being loved by Him.”34

The author said: “hating what He hates”, so whoever hates something Allah revealed then his deeds will be voided because of his hatred. Allah said:

م� ه� ل� ـ� ل م ل�� ل ل� م� ل�� ل� ه� �� ل ٱل ل� ل� ل��ن ا� ل� ا� ه�و �ر ل م� ه� �ن ل ل�� ر! ل" رل ل$ٲ

34 Surah Ali ‘Imraan: 133.21

“That is because they hate that which Allah has sent down [this Qur'an and Islamic laws etc.], so He has made their deeds fruitless.”35

Hatred and detesting the deen of Allah, or anything Allah legislated upon His slaves, leads to nullification of deeds.

The author said: “Many people do not love the Messenger”, meaning they do not possess real truthful love from the heart that leads to following him and traversing upon his path, peace and blessings be upon him. Allah said:

م�( nه ل! هنو ه$ م� nه لل �م Oر pم ل@ ل6 ه� �� ل ٱل ه� nه م� ر� fم ه@ dرن ه_و ر� T� ل ل�ٱ ل� �� ل ٱل Qل ه��و fر Tه م� ه\ ه 4 Q�bر م< ه^

“Say [O Muhammad to mankind]: ‘If you [really] love Allah then follow me [i.e. accept Islamic Monotheism, follow the Qur'an and the Sunnah], Allah will love you and forgive

you your sins...’”36

One of the Salaf said:

تحب أن الشأن لكن و تحب أن الشأن ليس“The affair is not if you love, but rather it is if you are loved.”37

Meaning, [it does not matter if you claim you love Allah, but] what matters is if Allah loves you, and this love is not merely attained by claims. For this it was said:

حبه تزعم أنت و االله تعصيشنيع القياس في لعمري هذا

ألطعته صادقا حبك كان لومطيع أحب لمن المحب ان

“You disobey Allah and you believe that you love Him,This is an abominable conclusion!

If your love was sincere you would have obeyed Him,For surely the lover is submissive before the one whom he loves.”

With Allah is success and He is the only One aid is sought in!

The Third Level: Determination to execute the actionMany people know and love the action, but are not determined to do it fearing that their worldly life may change.

35 Muslim; narrated by Abu Hurayrah, may Allah be pleased with him. 36 Bukhari and Muslim; narrated by ‘Abdullah bin Mas’ud, may Allah be pleased with him. 37 Surah adh-Dhaariyaat: 56.

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The third affair from what is obligatory upon a servant when Allah commands with an affair is to have determination in executing the action. Once a servant has learnt about a command and developed love for it, then the servant must connect his heart to the command by having determination in carrying it out. From the most tremendous supplications attributed to our Prophet, peace and blessings be upon him, was:

شد الر على والعزيمة األمر في بات الث أسألك ي إن اللهم

“O Allah, I ask You for steadfastness in all my affairs and determination in following the right path…” [to the end of the supplication]38

Ibn al-Qayyim said in “Miftaah Daar as-Sa’aadah” 1/142:

“These two supplications are the gatherers of success. The slave is not given from what he asks except both of them or at least one of the two.”

Perhaps [you may find] a servant who knows the right path and loves it, but is unenthusiastic in performing the command so [this leads to] the heart not accepting it. For example, a person may have learned about and loves the prayer, knows about its status, knows about the tremendous good and fruits that comes as a result of prayer in the worldly life and Hereafter, and he knows about the punishment for abandoning the prayer. If you were to ask him about the prayer and its status he would reply that he loves and does not hate it, but he does not have determination in performing it [and this prevents him from carrying it out].

Likewise, perhaps a person hears a reminder and he loves what he was reminded of and does not hate it, but his desire in performing it is not strong.

ا ــ ـــ ــبيت تث وأشد الهم ــ خيرـ لكان به يوعظون ما فعلوا ــم ـ �������Jا�������������/Gولوأن �������&م �م/ ������������� �������@ا �������ۦ�م �������qم �������6ه م

“...but if they had done what they were told, it would have been better for them, and would have strengthened their [faith].”39

The author’s statement: “but are not determined to do it fearing that their worldly life may change,” meaning if they had a position of leadership, wealth, high prestige, or status, and because of fearing that they would lose all of that they do not change. Like the one who has status with the people of innovation, then he learns about the Sunnah and [develops] loves for the Sunnah, but because he fears that he will lose his status with the people of innovation he refrains from implementing the Sunnah. You find him saying: “How can I implement this affair [of Sunnah]?! What will the people say about me when I have such a high status with them?!”

38 Bukhari; Narrated by ibn ‘Abbas, may Allah be pleased with him.39 Muslim; Narrated by Abu Hurayrah, may Allah be pleased with him.

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The Fourth Level: ImplementationMany people are determined and implement, but when it becomes clear to them the one that they extol from their scholars, or other than them, they abandon the deed.

The fourth affair is to implement the command. Once a servant has learned about the command, developed love for it, made the intention and determination to carry it out, it is time to implement and adhere to that command and every action in their appropriate times. Beware of procrastinating and postponing, rather hurry and rush toward implementing the deed.

م� rه ق! ل�- Pق� oH ا �ل Oر pم ل� dـ لل �bر ا� او ه ر- � ل ل6

“And march forth in the way [which leads to] forgiveness from your Lord”40

And in the hadith:

المظلم الليل كقطع فتنا باألعمال بادروا

“Be prompt in doing good deeds [before you are overtaken] by a fitna [trial, tribulation] which would be like a part of the dark night.”41

Mankind should race and rush forth [carrying out commandments], and when there comes a time to do an action he should not delay. The Prophet, peace and blessings be upon him, was asked: “Which deed is most beloved to Allah?” He responded:

وقتها على الصالة

“Prayer in its time.”42

When the time for prayer comes then everything should be left off and a person should rush towards the payer. The same goes for all other actions of obedience; one should rush and hasten to carry out the deed in its proper time. People should be cautious of things that turn them away, distance, and distract them from [performing these] acts of worship. They should remain far from every affair that diverts them from carrying out commands and busies them from obedience - the very reason they were created and put into existence for:

ليـعبدون إال إنس وـل جن ـل اخلقت ��������م�������'وم ��������ٱم �������+ٱم م

“And I [Allah] created not the jinn and mankind except that they should worship Me [Alone].”43

The author’s statement, “but when it becomes clear to them the one that they extol from their scholars, or other than them they abandon the deed,” meaning: once they become aware of the command, or the command has been made clear to them, they refrain from

40 Bukhari, Muslim; Narrated by ‘Aishaa, may Allah be pleased with her. 41 Surah Mulk: 2. 42 Hilyatul Awliyaa 8/95.43 Surah al-Hujuraat: 2.

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implementing the command because of their veneration of other people. There is a famous story of Heraclius when he called the heads of the Romans and said to them:

“O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet [i.e. embrace Islam].' [On hearing the views of Heraclius] the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience. [When they returned] he said, 'What I said earlier was just to test the strength of your conviction and I have seen it.' The people prostrated before him and became pleased with him, and this was the end of Heraclius' story [in connection with his faith].”44

Once it was clear to Heraclius that his people rejected his command, and this was made apparent to him, he feared that they would have abandoned him. So he retracted what he said previously and remained upon his disbelief, and many examples of this occur.

The Fifth Level: For the action to be sincere and correctThere are many who perform good deeds and but are not sincere. If they are sincere, then their deeds are not correct (according to the Sunnah).

Therefore, once the servant knows, loves, is determined, and implements the command, then he should be diligent in making sure that his actions are sincere for Allah. Also, at the same time it should be correct upon the Sunnah of the Messenger of Allah, peace and blessings be upon him. If an action is not sincere then it will not be accepted by Allah, even if they are many. Allah the Most High said in a Hadith Qudsee:

وشركه تركته غيري، معي فيه أشرك عمال عمل من الشرك، عن الشركاء أغنى أنا

“I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism.”45

And if an action is not correct upon the Sunnah then it will also not be accepted by Allah. The Prophet, peace and blessings be upon him, said:

رد فهو أمرنا عليه ليس عمال عمل من

“He who does something contrary to our way [i.e., Islam] will have it rejected.”46

Therefore, deeds are not accepted until they are sincere for the One worshiped and in agreement to the guidance of the noble Messenger, peace and blessings be upon him. This is when an action becomes good and accepted. Allah said:

44 Ibid.45 Surah az-Zumar: 65-66.46 Surah al-Maaidah: 5.

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عزيز ـل وهو ــ‌ ـ مأحسنعماـل ك أي ــلوكم ليب حيوة وـل موت ـل خلق ذى �������(ٱم��������ل ‌�/ ������������� �������)ا �������&م �������&م �������Iم ��������م �������6ٱم ��������م ٱٱمغفور ـل ٱم��������

“The One Who has created death and life, that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving.”47

al-Fudayl bin ‘Iyaad, may Allah have mercy on him, said about the statement:

“that He may test you which of you is best in deed,” to mean “the sincere and correct.” It was said: “O Abaa ‘Ali, what does that mean?” He replied:

“When an action is sincere but not correct, it will not be accepted. When it is correct but not sincere it will not be accepted. A deed will only be accepted when it is both sincere and correct; sincere only for Allah and correct that it be performed in the way taught by the Sunnah.”48

Sixth Level: Beware of doing something that will invalidate the deedThe righteous fear their actions becoming voided based upon His statement:

تشعرون ال وأنتم أعمـلكم تحبط �������&م�������%أن �������&م �������'م �������)م م“Lest your deeds should be rendered fruitless while you perceive not.”49

This is the least of concerns in our times.

Once a servant knows, loves, decides, implements, and the action is sincere and correct, then beware of the nullifiers and invalidators for acts of worship. Allah said:

تشعرون ال وأنتم أعمـلكم تحبط �������&م�������%أن �������&م �������'م �������)م م

“Lest your deeds may be rendered fruitless while you perceive not.”50

Beware of the affairs that nullifies and invalidates your deed. For surely, on the Day of Judgement there will be people whose actions will be rejected. And the greatest nullifier of actions is to commit shirk with and to disbelieve in Allah. Allah said:

من ولتكونن عملك ليحبطن نأشركت لٮ ــلك قب من لذين وإلى إليـك أوحى �������Xم�������)ولقد �������%م �������Qم �������Iم �������Dٱم �������Eم مخـسرين ( ـل (٦٥ٱم�������� ـكرين) لش من وكن فعبد ه لل ٱبل Eم������� '������� )٦٦ٱٱم

“And indeed it has been revealed to you [O Muhammad], as it was to those [Allah's Messengers] before you: ‘If you join others in worship with Allah, [then] surely [all] your

deeds will be in vain, and you will certainly be among the losers.’ Nay! But worship Allah [alone and none else], and be among the grateful.”51

47 Showing off by way of actions.48 Showing off by way of statements; wanting to be heard by others.49 Surah al-Hujuraat: 2.50 Bukhari. 51 Ibn Maajah; declared authentic by al-Albaani in “As-Saheehah” (505).

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And Allah said:

خـسرين ـل من أخرة ـل فى وهو عمله حبط إيمـنفقد بـل ر يكف ��������ٱم��������ومن �������Eۥٱم ��������م �������-ٱم �������Xم م

“And whosoever disbelieves in faith [i.e. in the Oneness of Allah and in all the other Articles of Faith, i.e. His (Allah's), Angels, His Holy Books, His Messengers, the Day of

Resurrection and Al-Qadar (Divine Preordainment)], then fruitless is his work, and in the Hereafter he will be among the losers.”52

The servant should be cautious of what invalidates deeds; from those invalidators are riyaa53 and sum’ah54. These actions prevent a servant’s intention from being solely for the sake of Allah alone.

Let us now ponder over the severe fear the Companions had for their deeds becoming nullified. When the verse was revealed:

ۥ ه� لل ا� 6�ه ل� sم Tل ل89 ل6 dق ر� 4� ل ٱل Gر مو hل ل+ مو ل� م� nه Tل لوٲ hم ل�� ا� او ه_ ل� �م Tل ل89 ا� ه4و ل� ل:� Pل @Uر �ل ل ٱ ل�3 ه�@ ل�� ـ� ا ل@ تشعرون ال وأنتم أعمـلكم تحبط أن ملبـعض بـعضڪ كجهر ــول قـ ــل ــ �������&م�������%ب �������&م �������'م �������)م �������'م �������&م �������'م �������tم �������6م ��������م ٱم

“O you who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be

rendered fruitless while you perceive not”55

Thaabit bin Qays bin Shammaas, may Allah be pleased with him, was fearful that this verse was speaking about him.

On the authority of Anas bin Maalik, may Allah be pleased with him, that the Prophet, peace and blessings be upon him, missed Thaabit bin Qays for a period [so he inquired about him]. A man said. "O Messenger of Allah! I will bring you his news." So he went to Thabit and found him sitting in his house and bowing his head.

The man said to Thabit, “What is the matter with you?” Thabit replied that it was an evil affair, for he used to raise his voice above the voice of the Prophet and so all his good deeds had been annulled, and he considered himself as one of the people of the Fire. Then the man returned to the Prophet and told him that Thaabit had said, so-and-so. [Musa bin Anas] said: The man returned to Thabit with great glad tidings. The Prophet said to the man:

ة الجن أهل من ك ولكن ار، الن أهل من لست ك إن له فقل إليه اذهب“Go back to him and say to him: ‘You are not from the people of the Hell Fire, but from

the people of Paradise.’”56

It was narrated from Thawbaan, may Allah be pleased with him, that the Prophet, peace be upon him, said:

52 Surah al-Hujuraat: 17.53 Surah al-Mu’minun: 60.54 at-Tirmidhi, Ibn Maajah; declared authentic by al-Albaani in “as-Saheehah” (162).55 Surah al-Maaidah: 27.56 Bukhari.

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:/ ل�� �ل ل�< mل ل6 �� ل ل ه� �� ل �ل ل�� ه� ل_ sا ل5 ل� �u/ ر!5 vل ل� ل�� Tر ر� ل�� mر ر� �wل ا� ل�� GH ل�4 ل; fل ر! vر ل� ل�5 ر> ال � ل& او ل@ Qل هTو ا�� ل@ ر\ي �� ل ه�� Pا ر� ��/ لو� ا ل�� Pل� ل ل� ا ل�8 9 منثورا

“I certainly know people of my nation who will come on the Day of Resurrection with good deeds like the mountains of ‘Tihaamah’, but Allah will make them like scattered

dust.”

Thawbaan said: “O Messenger of Allah, describe them to us and tell us more, so that we will not become of them unknowingly.”

The Prophet, peace and blessings be upon him, replied:

انتهكوها ه الل بمحارم خلوا إذا أقوام هم ولكن تأخذون كما يل الل من ويأخذون جلدتكم ومن إخوانكم هم إن أما

“They are your brothers and from your race, worshiping at night as you do, but they will be people who, when they are alone, transgress the sacred limits of Allah.”57

The righteous were fearful of having their deeds invalidated, and there is a difference between the righteous and other than them when it comes to their deeds. The non-righteous person is one who will perform a deed and then afterwards deem it as if he has done a favor.

م� nه xـ kل �ل Qم ل�� م� nه م5 ل� ل Pه� ه ل@ ه� �� ل ٱل ر< ل! ) ‌�nه ل ـ� ل� م �bر dل� ل� ل ا� ه�4و ه Tل 89� ل ه^< ) ا�‌ هو ل� م ل�� Qم ل�� ل" م5 ل� ل Qل ه�4و ه ل@ صـدقين إنكنتم إيمـن ــل ــ م�������&ل �������� م

“They regard as favor to you [O Muhammad] that they have embraced Islam. Say: ‘Count not your Islam as a favor to me. Nay, but Allah has conferred a favor upon you,

that He has guided you to the Faith, if you indeed are true.’”58

However, when a righteous person does an action he is then fearful that his deed will become invalidated and not accepted. Just as Allah said:

جعون ر ــم ـ إلىرب ــم ـ وجلةأن ــم وقلوبـ ءاتوا ما يؤتون ذين ــل ٲوـ م�������� q������� ��������ر �������qم ��������ه �������qم �������yه ٱم

“And those who give that [their charity] which they give [and also do other good deeds] with their hearts full of fear [whether their alms and charities, have been accepted or

not], because they are sure to return to their Lord [for reckoning].”59

‘Aishaa, may Allah be pleased with her, said: “Is this the one who commits adultery, steals and drinks alcohol?”

The Prophet, peace and blessings be upon him, replied:

“No, O daughter of Abu Bakr’ – O daughter of Siddiq – rather it is a man who fasts and gives charity and prays, but he fears that those will not be accepted from him.”60

57 az-Zuhd by Ibn al-Mubaarak (985).58 Bukhari, Muslim; narrated by ‘Abdullah bin Mas’ud, may Allah be pleased with him. 59 Muslim. 60 Bukhari, Muslim; narrated by ‘Abdullah bin Mas’ud, may Allah be pleased with him.

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And Allah the Most High said:

قين مت ـل من ه لل ل يتقب ما ٱٱم��������إن

“Verily, Allah accepts only from those who are Al-Muttaqun”61

Meaning, Allah accepts from those who possess Taqwa of Him and whose deeds are sincere and upon the Sunnah of His Prophet, peace and blessings be upon him. For this reason, the righteous are fearful of their deeds being nullified. .

The noble Taabi’ee ‘Abdullah bin Abi Mulaykah, may Allah have mercy on him, said:

نفسه على النفاق يخاف كلهم سلم و عليه الله صلى النبي أصحاب من ثالثين أدركت

“I have met thirty from the Companions of the Prophet, peace and blessings be upon him, and all of them feared hypocrisy for themselves.”62

Al-Hasan Al-Basree, may Allah have mercy on him, said:

أمنا و اساءة جمع المنافق ان و شفقة و احسانا جمع المؤمن ان

“Certainly the believer combines perfection and sympathy, and certainly the hypocrite combines evil and security.”63

The hypocrite is evil in his action and he feels safe, as for the believer he is perfect in his action and sympathetic that his deed will be rejected. The point of benefit is that it is obligatory for the servant to beware what will invalidate his deeds.

Seventh Level: Firmness in it [the deed]Firmness upon the truth and fearing an evil ending based on the Prophet’s (peace and blessings be upon him) statement:

النار أهل بعمل له يختم و الجنة أهل بعمل يعمل من منكم ان

“Indeed from you are those who do the deeds of the inhabitants of Paradise and the last of his deeds are sealed with him doing the deeds of the inhabitants of Hell.”64

This is also from the greatest affairs that the righteous are afraid of, and it is rare in our times. Therefore ponder over the condition of the one who is known amongst the people regarding this and other than them. This person will show you many things which you are ignorant of, and Allah knows best.

61 Abu Dawud; narrated by Mu’adh bin Jabal, may Allah be pleased with him. Declared authentic by al-Albaani. 62 Muslim, at-Tirmidhi; narrated by ‘Abdullah bin ‘Amr bin al-Aas, may Allah be pleased with him.63 Abu Dawud, Ibn Maajah; narrated by Umm Salamah, may Allah be pleased with her. Declared authentic by al-Albaani.64 Bukhari, Muslim; narrated by Sahl bin Sa’d as-Saa’idee, may Allah be pleased with him.

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The seventh and last affair from what is obligatory upon the servant when Allah commands with an affair is to be firm upon it. To work hard in having firmness upon the truth, guidance, and uprightness in the deen of Allah until death.

Sufyaan bin ‘Abdillah ath-Thaqafee, may Allah have mercy on him, said: “I said: ‘O Messenger of Allah! Tell me of a statement in Islaam that I will not have to ask anyone else about except you.’” The Prophet, peace and blessings be upon him, responded:

استقم: ثم بلله أمنت قل“Say: ‘I believe in Allah’ then be upright.”65

Mankind should be diligent in being upright, firm in the deen of Allah, and constantly asking Allah to make him firm. Allah the Most High said:

ه لل ويضل ــ‌ أخرةـ ـل وفى يا لدـن حيوة ـل فى ابت لث قول بـل ا ءامنو ذين ل ه لل ت ٱيثب )�������‌ o������� ��������ر �������Qٱم ��������ٱم �������6ٱٱم ��������م ٱٱٱم يشاء ما ه لل عل ‌ويـف ــ لمينـ ٱلظـ Aم�������)������� ‌Q������� ٱل

“Allah will keep firm those who believe, with the word that stands firm in this world [i.e. they will keep on worshiping Allah Alone and none else], and in the Hereafter. And Allah will cause to go astray those who are Zalimun [polytheists and wrong-doers, etc.], and

Allah does what He wills.”66

[Likewise,] it is obligatory upon every Muslim to fear [for themselves] an evil ending. The Prophet, peace and blessings be upon him, said:

ار، الن أهل بعمل فيعمل كتابه، عليه فيسبق ذراع، إال ة الجن وبين بينه يكون ما ى حت ليعمل منكم جل الر فإنة الجن أهل بعمل فيعمل الكتاب، عليه فيسبق ذراع، إال ار الن وبين بينه يكون ما ى حت ويعمل

“So, a man amongst you may do [good] deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts

doing deeds of the people of the Hellfire. And similarly a man amongst you may do [evil] deeds till there is only a cubit between him and the [Hell] Fire, and then what has been

written for him decides his behavior, and he starts doing deeds of the people of Paradise."67

This is why the Salaf feared “Sawaabiq” and “Khawaatim”. “Sawaabiq” meaning, what passed them in their lives from having knowledge of Allah, and “Khawaatim” meaning, their last days and moments in the worldly life. Verily the Prophet, peace and blessings be upon him, said:

الجنة دخل الله إال إله ال كالمه آخر كان من

“He whose last words are: `La ilaha illallah' [There is nothing worthy of worship except Allah] will enter Jannah.”68

65 “al-’Aaqibah fee Dhikr al-Mawt” pg. 180, and “al-Jawaab al-Kaafee” pg. 183 by Ibn al-Qayyim. 66 Abu Dawud, at-Tirmidhi, ibn Maajah; narrated by Ibn ‘Abbas, may Allah be pleased with him. Declared authentic by al-Albaani.67 Those who possess fear of Allah by performing the obligations and avoiding the prohibitions.68 Party or group.

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Because of this, a Muslim is in constant need of asking his Lord for firmness and to not let his heart become deviated. Umm Salamah, may Allah be pleased with her, said that the most often supplication the Prophet, peace and blessings be upon him, recited was:

دينك على قلبي ثبت القلوب مقلب يا

“O Changer of hearts! Establish my heart upon Your deen.”

Umm Salamah said: “O Messenger of Allah! How abundant is your supplication: ‘O Changer of hearts! Establish my heart upon Your deen’”?!

The Messenger replied:

أزاغ شاء ومن أقام شاء فمن ه الل أصابع من أصبعين بين وقلبه إال آدمي ليس ه إن سلمة أم يا

“O Umm Salamah! Verily, there is no human being except that his heart is between Two Fingers of the Fingers of Allah, so whomsoever He wills He makes steadfast, and

whomever He wills He causes to deviate.”69

And it comes in the Sahihayn that our Prophet, peace and blessings be upon him, would say in his supplication:

. أنت إال إله ال بعزتك، أعوذ اللهم خاصمت وبك ، أنبت وإليك توكلت، وعليك آمنت، وبك أسلمت لك اللهميموتون واإلنس والجن تموت، ال الذي الحي أنت تضلني، أن

“O Allah! To You I have submitted, and in You do I believe, and in You I put my trust, to You do I turn, and for You I argued. O Allah, I seek refuge with You through Your Power; there is none worthy of worship except You Alone; that You safeguard me against going

astray. You are the Ever Living, the One Who sustains and protects all that exists; the One Who never dies, whereas human beings and jinn will all die”70

And every time he would depart from his house he would say:

على يجهل أو أجهل أو أظلم أو أظلم أو أزل أو أزل أو أضل أو أضل أن بك أعوذ ي إن اللهم

“O Allah! I seek refuge in You lest I stray or be led astray, or slip or made to slip, or cause injustice, or suffer injustice, or do wrong, or have wrong done to me.”71

The main point is that the servant should supplicate to his Lord asking to not become deviated or misguided. The servant should supplicate to his Lord asking Him to make his heart firm in faith, and allow him to take the means of attaining firmness and uprightness. A servant should constantly rectify his inner thoughts between him and Allah. The People of Knowledge have said regarding this that it is not known for one who rectifies his inner-self and perfects his creed between him and Allah that he will have an evil ending.

‘Abdul-Haqq al-Ishbilee, may Allah have mercy on him, said:

69 Supporters, friends. 70 Surah Ibrahim: 27.71 Surah Ali ‘Imraan: 190-191.

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“An evil ending does not befall a person who is outwardly steadfast and inwardly sound – that has never been heard of, and never been known, and all praise is due to Allaah. Rather it is the case that an evil end befalls the one who has corruption in his ‘aqeedah or is persistent upon major sins and determined upon his wrong-doing. Or the one who used to be steadfast, then his condition changed and left his Sunnah or he took a path other than his Path. So these deeds of his become a reason for his evil ending, and his punishment – and refuge is sought with Allah from that.”72

In some narrations the Prophet, peace and blessings be upon him, said:

ار الن أهل من وهو اس للن يبدو فيما ة الجن أهل عمل ليعمل جل الر إن

“Indeed there is a man who performs deeds like the deeds of the People of Paradise apparently before people and he is from the People of the Fire.”73

Meaning, there was something [evil] regarding his inner-self. This is why the slave should strive in rectifying his inner-self and fill himself with sincerity, truthfulness, love, and good. He should drive from his heart and lay to rest any ill-feelings and malice. A supplication that has been attributed to our Prophet, peace and blessings be upon him, is:

قلبي سخيمة واسلل

“...and draw out malice in my breast.”74

The slave should rectify his inner-self and supplicate to his Lord to make him firm upon the truth, guidance, to cause him to wake up as a Muslim and die as a believer. He should ask Allah to rectify his deen, the worldly life that he is living, [grant him a good] ending, and to allow good to increase in his life from every aspect, and when he dies to allow him to be protected from every evil.

These are some of the meanings of the many supplications our Prophet, peace and blessings be upon him, made.

These are the seven affairs that are obligatory upon the servant when Allah commands with an affair. I ask Allah the Most Compassionate, the Lord of the Tremendous Throne to give us all success in actualizing these affairs. To guide us to the straight path, to rectify our affairs, and to not leave us to ourselves even for a blinking of an eye.

All praises are due to Allah the Lord of everything that exists, and may the peace and blessings be upon the slave and messenger of Allah Muhammad, upon his family, and all his companions.

72 Surah al-Mu’minun: 115-116.73 Surah al-Mu’minun: 101-115. 74Bukhari and Muslim; narrated by Ibn ‘Abbas, may Allah be pleased with him.

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