Written by:Shaikh Hafidh Ibn Ahmad

al-Hakami

Translated by:Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Edited by:Zain Ibn Irfan

Abu Abdil Baaree

The Poem al-Haa'iyyahRegarding Asceticism, Exhortation, and

Warning

Explained by:Shaikh Abdurrazzaq Ibn Abdul-

Muhsin al-Badr

القصیدة الهائیة في الزهد و الترهیب و الترغیب

The Poem al-Haa’iyyah Regarding Asceticism, Exhortation, and Warning

Written by:

Hafidh Ibn Ahmad al-Hakami (may Allah have mercy upon him)

Explained by:

Shaikh Abdurrazzaq Ibn Abdul-Muhsin al-Badr

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Edited by:

Zain Ibn Irfan Abu Abdil Baaree

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Text of Poem:

دي ولست أنا لهـا نیا و لیسـت ببغیتـي * * * وال منتهى قص و مالي و للـد

What have I to do with the Dunya and it is not my purpose Nor the final destination of my goal and I am not [created] for it

و لسـت بمیـال إلیـها و ال إلـى * * * رئاسـتهـا نـتنا وقبحـا لحالهـا

I do not incline towards it nor towards Its leadership due to the foul, ugliness of its condition

یــها قریـب زوالهـا هي الـدار دار الهم والغم و العنـا * * * سریع تقض

It is an abode of worry, grief, and humiliation Quick is its expiration and soon is its demise

میاسیرها عسر وحـزن سرورهـا * * * وأرباحهـا خسر ونقـص كمالها

Its easiness is difficulty and its joy, sadness Its profits are loss and its perfection, deficiency

إذا أضحكت أبكت و إن رام وصلها * * * غبي فیا سرع انقطاع وصالهـا

If it makes [a person] laugh it will make [them] weep even if a fool Obtains its bounty, O how quick its attainment comes to an end

تـه بیـني وبیـن اغتیالـها فأسـأل ربـي أن یحـول بحـوله * * * وقو

So I ask my Lord by His Might and Strength To come between me and its assassination/annihilation

نیا الـدنیئة جاهدا * * * أال اطلب سواها إنها ال وفا لها فیا طالـب الـد

So O zealous seeker of the lowly worldly life

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Would you seek other than it, for it [the worldly life] does not have a permanence

فكم قد رأینا مـن حریص و مشـفق * * * علیها فلم یظفر بـها أن ینالـها

How many have we seen of those who were eager and sympathetic for it Then they did not triumph after obtaining it

لقـد جاء في آي الحـدید و یونـس * * * وفي الكهف إیضاح بضرب مثالهـا

It has come in a Verse in Suratul-Hadeed and in Suratul-Yunus And in Suratul-Kahf is a clarification of it through the striking of a parable

و فـي آل عمران و سـورة فاطـر * * * وفي غافر قد جـاء تبیان حالـها

And in Surah Ali-Imran and in Suratul-Faatir And in Ghaafir there has come an exposition of its condition

و فـي سورة األحقاف أعظم واعظ * * * وكم من حدیث موجب العتزالها

In Suratul-Ahqaf is the greatest of admonishment

And how many Hadith necessitate [that one should] keep away from it

لقـد نظـروا قـوم بعین بصـیرة * * * إلیها فلـم تغررهـم باختیالهـا

A group of people looked towards it with an eye of insight So it did not delude them by its adornment

أولئـك أهـل اهللا حقا وحزبـه * * * لهم جنـة الفردوس إرثا ویالهـا

Those are the people of Allah in truth and His party For them is Jannatul-Firdaws as an inheritance, O how great it is for the one who possess it

و مال إلیهـا آخـرون لجهلـهم * * * فلما اطمئنـوا أرشقتهـم نبالهـا

Other people inclined towards it due to their ignorance

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So when they were satisfied with it, it struck them with its arrows

أولئك قـوم آثـروها فأعقـبوا بها * * * الخزي في األخرى وذاقوا وبالهـا

They were a people who were preferred[ the worldly life over the hereafter] and were punished by it

With humiliation in the hereafter and they tasted its evil consequence

فقـل للذین استعـذبوها رویدكـم * * * سینقلب السـم النقیـع زاللهـا

So say to those who were trialed with it: wait and see [What you perceive to be] pure water will turn into poison

وا بها ما بدا لـهم * * * متى تبلغ الحلقـوم تصـرم حبالهـا لیلهـوا و یغتر

They amuse themselves and are deceived by it and it did not become manifest to them [The time] when their souls will reach their throats and the rope of the worldly life will be cut

و یـوم توفـى كل نفس بكسبـها * * * تـود فـداء لو بینهـا ومالهـا

The Day every soul will be paid in full for what it earned And the negligent soul will offer a ransom even if it is its offspring and wealth

ـا بالیمـین كتابـها * * * إذا أحسنت أو ضـد ذا بشمالها و تأخـذ إم

It will take its book in the right hand If it did well, or the opposite, with its left

مـت مـن قولهـا وفعالهـا ت و أعلنت * * * و ما قد ویبدو لدیهـا ما أسـر

The Book will make clear what a soul did in private and public And what it sent forward from speech and action

ــر * * * فلـم یغـن عنها عذرها وجدالها بأیـدي الكرام الكاتبین مسط

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In the hands of the Noble Scribes it was recorded

The excuses and argument of the soul will not avail it in the least

هنـالك تـدري ربحها وخسارهـا * * * وإذ ذاك تلقـى مـا إلیـه مآلـها

There the soul will know its profit and its loss It is that Day that it will receive its outcome

فإن تك من أهـل السعـادة والتقى * * * فـإن لهـا الحسنى بحسن فعالهـا

If the soul is from the people of happiness and taqwa Then for it is Paradise due to its good actions

تفـوز بجنـات النعیـم وحورهـا * * * و تحـبر فـي روضاتهـا وظاللهـا

It will gain the Gardens of Pleasure (in Paradise) and its Hoor (beautiful fair females) It will enjoy its meadows and its shade

وتـرزق مما تشتهـي من نعیمـها * * * وتشـرب مـن تسنیمهـا وزاللهـا

It will be provided with what it desires from Paradise’s bounty And it will drink from its Tasneem (the best drink in Paradise) and its fresh waters

و إن لهـم یـوم المـزید لمـوعـدا * * * زیادة زلفـى غیرهـم ال ینالـهـا

They will have the Day of Mazeed [the Day of Jumu’ah] for an appointment An increase [i.e. Seeing Allah] as a nearness [to Allah] which other than them will not attain

وجـوه إلى وجـه اإلله نواظـر * * * لقد طال ما بالدمع كان ابتاللــهـا

Faces will be gazing towards the Face of the Ilah (God) [with their eyes] How many eyes became wet with tears for [this reason]

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تجلـى لها الـرب الرحیم مسلـما * * * فیزداد مـن ذاك التجلي جمالــهاThe Merciful Lord will appear with the greetings of peace

They will increase in beauty due to that appearance

بمقعـد صـدق حبـذا الجار ربهـم * * * ودار خلود لم یخافـوا زوالــهـا

In a seat of truth (i.e. Paradise) near their Lord And the abode of eternity not fearing its demise

ـرد األنهـار بین خاللــهـا فـواكههـا مما تلـذ عیـونهـم * * * و تط

Its fruit is that with which their eyes delight Its rivers spring forth from its midst

على سـرر موضـونة ثم فرشهـم * * * كمـا قال فیهـا ربنا واصفا لـهـا

Upon thrones woven with gold and precious stones, then its couches As our Lord said in describing it

بطائنهـا إستـبرق كیف ظنـكم * * * ظواهرهـا ال منتهـى لجمالـهـا

Its linings are silk brocade, so what is your opinion About its apparent [appearance]? There is no end to its [apparent] beauty

و إن تكن األخـرى فویل و حسرة * * * و نار جحیـم مـا أشد نكالـهـا

If the soul is from the other [i.e. the people of misery] then [for it] is woe and failure

And the Hell-fire, how severe is its consequence

لهم تحتهم منها مهـاد و فـوقـهم * * * غواش ومـن یحمـوم ساء ظاللـهـا

They will have underneath them a bed of fire and above them A covering of fire and a shadow of smoke; evil is its shade

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طعـامهم الغسلین فیها وإن سقـوا * * * حمیما بـه األمعـاء كان انحاللـهـا

Their food in it is the filth from the washing of wounds and if they drink Along with it boiling hot water, their stomach will be cut [as a result of it]

أمانیهـم فیهـا الهـالك و ما لـهم * * * خروج وال مـوت كمـا ال فنا لـها

Their hope in the Hell-fire is to be destroyed and they will not have Any exit nor death just as the Hell-fire has no end

محلین قل للنفس لیس سـواهما * * * لتكسب أو فلتكتسـب ما بـدا لهـا

So say: O sincere advisor to his soul that there is not except these two [abodes] To either earn good deeds or be punished for what the soul has done

زت و تخففـت * * * فتنجـو كفافـا ال علیهـا وال لهـا فطـوبى لنفس جـو

So glad tidings for the soul that decreases [its indulgence of the worldly life] And is saved through sufficiency: nothing against it nor for it

********* End of Text *********

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Explanation of al-Haaiyyah (الهائیة) by

Shaikh Abdurrazzaq Ibn Abdul-Muhsin al-Badr (may Allah preserve him) [Verily] all praise is due to Allah, we seek His help and His forgiveness. We seek refuge with Allah from the evil of our own souls [and from our bad deeds]. Whomsoever Allah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no deity worthy of worship except Allah, [alone and without any partner] and I bear witness that Muhammad is His slave and Messenger (ملسو هيلع هللا ىلص).

As for what follows:

In front of us is a beneficial poem from the eminent Scholar, Shaikh, Al-Imam, Hafdih ibn Ahmad ibn Ali al-Hakami (may Allah have mercy upon him), who is well known for [producing] good works, beautiful books, and excellent Knowledge-based poems on a variety of different chapters of the Legislation. This is due to what they contain of vast knowledge, beneficial approvals, excellent derivation of evidences, beautiful organization, clear expression, and good advises from this courageous Imam. From what he has authored in poetry is this poem al-Haaiyyah . It is regarding a great topic and an important knowledge, which is: asceticism from the worldly life [and] warning from its trials and having intense eagerness towards it, from it becoming the most important concern of a person, and [it becoming] the extent of his knowledge. For whoever is like that, the worldly life will harm him with a great harm, be the cause of his destruction, and prevention of good for him. The poet has done well and excelled in this poem. Despite its conciseness, it contains a lot of good and great benefit.

The Scholars (may Allah have mercy upon them) have written beneficial books and works on the subject, like Imam Ahmad, Ibn al-Mubarak, Wakee’, Hannad ibn as-Sarri, and other than them [may Allah have mercy upon them].

The student of knowledge needs to read what the People of Knowledge have written in this chapter in order to reform himself, make his heart steadfast, and in order to not be tested by the worldly life.

I would love to mention that Shaikh Zaid ibn Muhammad al-Madkhali (may Allah have mercy upon him) has a commentary on this poem entitled: at-Ta’leeqaat al-Bahiyyah ‘ala Qaseedah al-Haaiyyah . In this work is sufficiency in clarifying the contents and explaining the great meanings contained [in the text] and the blessed benefits. It is a published book and in circulation. I ask Allah to magnify its benefit as well as this explanation of mine. Verily, He is the Guardian of Tawfeeq without a partner. 1

1 The origin of this explanation is based on lessons that I gave in Masjid Aisha Abdullah al-Mehri in the province of al-Masaail in Kuwait. They were completed in three sittings starting on the Thursday (2/28/1437) Hijri. It was hosted with the coordination of the Department of Arts from the Minister of Waqf and the Islamic affairs. I performed some

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❏ Text:

دي ولست أنا لهـا نیا و لیسـت ببغیتـي * * * وال منتهى قص و مالي و للـد

What have I to do with the Dunya and it is not my purpose Nor the final destination of my goal and I am not [created] for it

و لسـت بمیـال إلیـها و ال إلـى * * * رئاسـتهـا نـتنا وقبحـا لحالهـا

I do not incline towards it nor towards Its leadership due to the foul, ugliness of its condition

❏ Explanation:

His statement:

نیا و لیسـت ببغیتـي و مالي و للـد

What have I to do with the Dunya and it is not my purpose

The poet begins this poem with this line explaining that the worldly life does not capture his heart, nor [does it] master his soul, as is the condition of many people. This statement is not said except from one who is keen about the condition of the worldly life and what is in it of sweeping trials, fading adornment, and perishing enjoyment. This speech is established from the Prophet (ملسو هيلع هللا ىلص) as it comes in the Hadith of Ibn ‘Abbas (may Allah be pleased with him): that ‘Umar (may Allah be pleased with him) entered upon the Messenger of Allah (ملسو هيلع هللا ىلص) and he was [lying] on a straw mat which left a trace on his side. So he said: O Prophet of Allah! If only you would take a mattress softer than this? He (ملسو هيلع هللا ىلص) said: نیا ، إال كراكب سار في یوم صائف ، فاستظل تحت شجرة ساعة ما للدنیا و ما لي ما مثلي و مثل الد

من النهار ، ثم راح و تركها

“What have I to do with the worldly life? What is the example of me and the worldly life is like a rider traveling on a very hot day, so he takes shade under a tree for a time period of the day.

Then he goes and leaves it.” 2

corrections, additions, and revisions. I thank Allah for [the efforts] of the Imam of this Masjid, Khalid al-Kandari, in bringing forth these lessons in a published format. Allah alone is the One who facilitates. 2 Reported by Imam Ahmad in the Musnad (no. 2744) and graded Saheeh by al-Albani in Silsilatus-Saheeha (no. 439)

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This is the condition of the servant in the worldly life, his condition in residing in it, and enjoying its pleasures; he is like a man who takes shade from a tree and then goes and leaves it. So why does it conquer the heart of a servant? Why does it master his ambitions? Why does it become the ultimate limit of his knowledge and the goal of his purpose when this [Hadith] is its example?? His statement:

و لیسـت ببغیتـي

And it is not my purpose That is: It is not my desire, nor my purpose, nor my ambition. Verily ambition and desire is turned towards the Hereafter; it is the purpose and desire - rather it is the utmost aspiration. His statement:

دي وال منتهى قص

Nor the final destination of my goal

That is: that it [i.e. the worldly life] did not conquer his purpose and his goal. Verily my goal is to attain the pleasure of Allah and success by attaining the lofty degrees in the Hereafter. His statement:

و لسـت بمیـال إلیـها و ال إلـى

I do not incline towards it nor towards

I do not have an inclination nor an expansion of the chest nor desire for the worldly life, its adornment, beautification, and leadership. I do not have an ambition nor desire for all of that. So in these two lines he indicates the necessary condition of the Muslim in regards to this worldly life- while also advising himself - that he is not deceived by its fading enjoyment, perishing adornment, and ending delights. For verily all joy and health and all riches and enjoyments of the worldly life will end and it is inevitable. It is not understood from what was mentioned earlier that a person abandons obtaining what will allow him to establish his worldly [affairs], his provisions, housing, clothing, and remains dependant on others. Rather, there is no harm upon the Muslim to work and toil to obtain wealth, even if the wealth that he obtains is a lot. However, that which harms is when the worldly life is his ambition, purpose, goal, and the utmost limit of his knowledge. So like this, it came from the Prophet (ملسو هيلع هللا ىلص) that he used to say in his supplication:

نا وال مبلغ علمنا نیا أكبر هم وال تجعل الد

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“And do not make this world our greatest concern, nor the limit of our knowledge.” 3

Also, it does not harm him that he is concerned to have his children wealthy and obtain what benefits them and their provision, as it comes in the Hadith:

فون الناس إنك أن تذر ورثتك أغنیاء، خیر من أن تذرهم عالة یتكف

“For you to leave your inheritors wealthy is better than to leave them in poverty, begging from

people.” 4

So, the chapter on asceticism in the worldly life, if it is not understood according to its correct form, it will lead a person to enter into a type of misguidance and opposition to the Legislation of Allah, the Exalted. So, the conclusion is that it is necessary for a person to know the reality of the worldly life, its lowliness, quick demise, and that it is cursed and cursed is what is in it, except [for the] good: the remembrance of Allah, righteous actions, [and] drawing near to Allah, the Exalted, as [it] comes in the Hadith:

نیا ملعونة ملعون ما فیها إال ذكر اهللا وما وااله وعالما أو متعلما إن الد

“Indeed the world is cursed. What is in it is cursed, except for remembrance of Allah, what is conducive to that, the knowledgeable person and the learning person.” 5

“The worldly life in reality is not to be dispraised, but the dispraise is only directed to the actions of the servant in it; it is an arch and crossing to Paradise or Hell-fire. However, since desires, fortunes, heedlessness, and turning away from Allah and the Hereafter dominate over it, then this became dominant over its people and what is present in it - it is predominant in its name until its name became a name of dispraise in general. Otherwise, it is a premise for the Hereafter and its harvesting ground. From it is the provision of Paradise and in it the souls obtain Iman, awareness of Allah, His love, [and] His remembrance to obtain the pleasure of Allah. The best life which the People of Paradise will attain in Paradise is due to what they planted in [the worldly life]. It is sufficient as a praise and excellence that the allies of Allah do not find the coolness of their eyes from the worldly life, nor is it the happiness of the hearts [for them] and pleasure of the souls. The favor which does not have a similarity is the favor His remembrance, knowing Him, loving Him, worshiping Him, putting one’s trust in Him, repenting to Him, having companionship with Him, joy with drawing near to Him, humiliating oneself for Him, pleasure in privately conversing with Him [when in worship], turning towards Him, and being preoccupied with Him from everything besides Him. In it is His speech, His revelation, His guidance, and His inspiration which He has given from His command. So let whoever from His servants choose it.” 6

3 It was reported by Tirmidhi in al-Jaami’ (no. 3502) and graded Hasan by al-Albani in al-Kalim at-Tayyib (no. 226) 4 Reported by al-Bukhari in his Saheeh (no. 1295) and Muslim in his Saheeh (no. 1628) 5 Reported by Tirmidhi in al-Jami (no. 2322) and Ibn Majah in the Sunan (no. 4112). It was graded Hasan by al-Albani in Saheeh Targheeb (no. 71) 6 ‘Iddatus-Saabireen wa Dhakheeratush-Shakireen of Ibn al-Qayyim (pg. 331)

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❏ Text:

یــها قریـب زوالهـا هي الـدار دار الهم والغم و العنـا * * * سریع تقض

It is an abode of worry, grief, and humiliation Quick is its expiration and soon is its demise

میاسیرها عسر وحـزن سرورهـا * * * وأرباحهـا خسر ونقـص كمالها

Its easiness is difficulty and its joy, sadness Its profits are loss and its perfection, deficiency

إذا أضحكت أبكت و إن رام وصلها * * * غبي فیا سرع انقطاع وصالهـا

If it makes [a person] laugh it will make [them] weep even if a fool Obtains its bounty, O how quick its attainment comes to an end

❏ Explanation:

In these lines of poetry, he clarifies the condition of the worldly life and the condition of the people in it. His statement:

هي الـدار دار الهم والغم و العنـا

It is an abode of anxiety, grief, and humiliation These are affairs that occur to a person and are inevitable. For verily if they are given wealth, leadership, and positions, then they are not safe from it. If the worldly life makes him laugh a little, it will make him cry a lot. If it makes him happy a little, it will make him sad a lot. There is not a house which is full of joy except it will be filled with sorrow. The cure for anxiety and grief is the remembrance of Allah, the Exalted, His worship, seeking refuge in Him, turning towards Him upon His obedience, reciting the Quran, [and] having Iman in His Pre-decree, as Allah, the Exalted said:

ن ذكر أو أنثى وهو مؤمن فلنحیینه حیاة طیبة ولنجزینهم أجرهم بأحسن ما كانوا من عمل صالحا م

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یعملون“Whoever works righteousness, whether male or female, while he (or she) is a true believer (of

Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision).” 7

And He said:

فمن اتبع هداي فال یضل وال یشقى

“Then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.” 8

So like this, it is established from the Prophet (ملسو هيلع هللا ىلص) that he said:

ما أصاب أحدا قط هم وال حزن فقال : ( اللهم إني عبدك ، وابن عبدك ، وابن أمتك ، ناصیتي بیدك ،یت به نفسك ، أو أنزلته في كتابك ، أو ماض في حكمك ، عدل في قضاؤك ، أسألك بكل اسم هو لك سم

علمته أحدا من خلقك ، أو استأثرت به في علم الغیب عندك ، أن تجعل القرآن ربیع قلبي ، ونور صدريه ، وأبدله مكان حزنه فرحا . قالوا : یا ي ) . إال أذهب اهللا عز وجل هم ، وجالء حزني ، وذهاب هم

. رسول اهللا ! ینبغي لنا أن نتعلم هؤالء الكلمات ؟ قال : أجل ! ینبغي لمن سمعهن أن یتعلمهن

There is no one who is afflicted with anxiety and grief and says: “O Allah, I am Your servant, son of Your servant, son of Your maidservant, my forelock is in Your Hand, Your command

over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of

Your creation, or You have preserved in the Knowledge of the Unseen with You, that You make the Quran the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety”, except that Allah, the Exalted, will remove his anxiety and put in its

place joy. So they said: “O Messenger of Allah! Is it necessary for us to teach these words?” He said: “Of course! It is necessary for everyone who hears it to teach it." 9

These affairs mentioned in the Hadith are from correct beliefs, Iman in Pre-Decree, knowing Allah and His attributes, seeking a means to Allah by them, [and] likewise concern for the Quran and its cure, and other than that from what is reported in the Hadith which has in it medication for anxiety and grief. His statement:

یــها قریـب زوالهـا سریع تقض

Quick is its expiration and soon is its demise

That is: these things which preceded from anxiety, grief, humiliation, and pains are quick in their expiration.

7 [16:97] 8 [20:123] 9 Reported Imam Ahmad in the Musnad (no. 4318) and it was graded Saheeh by al-Albani in Silsilatus-Saheehah (no. 199)

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So like this, whatever a person is given in this worldly life from status, money, and leadership, and the likes of that, the people are surprised about the news of his death or his poverty. He is between two situations: either his worldly life [and enjoyments] will leave him or he will leave it. As Allah, the Exalted, said:

اذا تكسب غدا وما تدرى نفس بأى أرض تموت وما تدرى نفس م

“No person knows what he will earn tomorrow, and no person knows in what land he will die.” 10

Likewise, the end of the entire worldly life is near, as Allah, the Exalted, said:

اعة تكون قریبا اعة قل إنما علمها عند اهللا وما یدریك لعل الس یسـلك الناس عن الس

“People ask you concerning the Hour, say: ‘The knowledge of it is with Allah only. What do you know? It may be that the Hour is near!’ 11

So, it is upon a servant to be aware of the condition of the worldly life and its quick expiration. His statement:

میاسیرها عسر وحـزن سرورهـا

Its easiness is difficulty and its joy, sadness So what is in the worldly life of good, easiness, and wellbeing is also set against what is in the worldly life of difficulty, trouble, and pain. Difficulties and hassles accompany a person when he is desiring the worldly life before attaining it, after attaining it, and while attaining it. A person suffers a severe suffering and is in anxiety and grief until he attains what is sought after in the worldly life; after attaining it, he is in the shade of fear and anxiety of wasting what is in his hand also. So, you find a person, for example, if he is greedy to buy a car or a house, becomes tired and exhausted in thinking [about it] and obtaining wealth. If he obtains it and it is in his hand, he moves to another anxiety: it is the fear of harming what he obtained and losing it. Thus, he is not safe in any part of this worldly life from these affairs. His statement:

وأرباحهـا خسر

Its profits are loss

That is because things which a person profits from and obtains in the worldly life, in most cases, are not in accordance to his Religion and the reason for his creation, except for those whom

10 [31:34] 11 [33:63]

14

Allah has given divine success and guided to combine between the worldly life and the Hereafter. His statement:

ونقـص كمالها

And its perfection, deficiency

So the perfection of the worldly life for a person is deficiency in reality because it takes something from his share of obedience, worship, and remembrance of Allah - and this is inevitable. His statement:

و إن رام وصلها * * * غبي

Even if a fool obtains its bounty

That is: if a person was greedy to attain the worldly life and obtain its favors, “O how quick its attainment comes to an end.” That is: quick is the end of this attainment, and it will be cut off. Ibn al-Qayyim (may Allah have mercy upon him) said: “The [times] of happiness of the worldly life are like dreams during sleep or like a fading shade; if it makes you laugh a little it will make you laugh a lot, if it makes you happy [for] a day it will treat you bad for a lifetime, if it provides you with a little it will prevent you for a long time, and not a single house is filled with good except it will be filled with a tears. Ibn Mas’ud (may Allah be pleased with him) said:

لكل فرحة ترحة ، وما من بیت ملئ فرحا إال ملئ ترحا

For every happiness is sorrow and there is not a single house that is filled with joy except it is

filled with sorrow. Ibn Sireen (may Allah have mercy upon him) said:

ما كان ضحك قط إال كان من بعده بكاء

There is not a single laugh except after it there will be crying” 12

❏ Text:

تـه بیـني وبیـن اغتیالـها فأسـأل ربـي أن یحـول بحـوله * * * وقو

12 Zad al-Ma’ad Fi Khair Hadi al-’Ibaad (4/174-175)

15

So I ask my Lord by His Might and Strength To come between me and its assassination/annihilation

❏ Explanation:

When he mentioned the condition of the worldly life and explained its affair, he supplicates with this great supplication: “So I ask my Lord by His Might and Strength to come between me and its assassination/annihilation”, that is: between me and the annihilation of the worldly life. How many of the creation did it beautify [itself for them] until they were trialed by it and deluded by it. It annihilated them and destroyed them. There is no escape from the annihilation of the worldly life and its trials for a person, except by seeking refuge with Allah, the Exalted, and seeking refuge from its trial. As [it] comes in the Saheeh of Imam Bukhari: “Chapter: Seeking Refuge From the Trials of the Worldly Life”, and he narrated the Hadith of Sa’ad ibn Abi Waqqas (may Allah be pleased with him):

كان النبي صلى اهللا علیه وسلم یعلمنا هؤالء الكلمات كما تعلم الكتابة اللهم إني أعوذ بك من البخل،نیا، وعذاب القبر وأعوذ بك من الجبن، وأعوذ بك من أن نرد إلى أرذل العمر، وأعوذ بك من فتنة الد

The Prophet (ملسو هيلع هللا ىلص) used to teach us these words as he used to teach us the Book (Qur'an): "O Allah! I seek refuge with You from miserliness, and I seek refuge with You from cowardice, and I seek refuge with You from being brought back to (senile) geriatric old age, and I seek refuge

with You from the affliction of the world and from the punishment in the Hereafter." 13

And from these beneficial supplications that are established [is this one] from Ibn Umar (may Allah be pleased with him): قلما كان رسول اهللا صلى اهللا علیه وسلم یقوم من مجلس حتى یدعو بهؤالء الكلمات ألصحابه " اللهمن اقسم لنا من خشیتك ما یحول بیننا وبین معاصیك ومن طاعتك ما تبلغنا به جنتك ومن الیقین ما تهوتنا ما أحییتنا واجعله الوارث منا واجعل ثأرنا نیا ومتعنا بأسماعنا وأبصارنا وقو به علینا مصیبات الد

نا وال مبلغ نیا أكبر هم على من ظلمنا وانصرنا على من عادانا وال تجعل مصیبتنا في دیننا وال تجعل الد علمنا وال تسلط علینا من ال یرحمنا

“Rarely would the Messenger of Allah (ملسو هيلع هللا ىلص) stand from a sitting until he supplicated with these words for his Companions: ‘O Allah, apportion for us, fear of You, that shall come between us

and disobedience of You, and of obedience to You, which shall cause us to obtain Your Paradise, and of certainty, which shall make the afflictions of the world easy for us, and

enjoyment of our hearing, and our seeing, and our strength as long as You keep us alive, and make it the inheritor of us [i.e. make our seeing, hearing, and strength remain until we die]. And

let our vengeance be upon those who have wronged us, and aid us against those who show enmity towards us, and do not make our affliction in our Religion, and do not make this world our greatest concern, nor the limit of our knowledge, and do not give power over us to those

who will not have mercy on us.” 14

13 Bukhari (no. 6390) 14 It was reported by Tirmidhi in al-Jaami’ (no. 3502) and graded Hasan by al-Albani in al-Kalim at-Tayyib (no. 226)

16

Also from the beneficial supplications in this chapter is from what is established from his (ملسو هيلع هللا ىلص) supplications: اللهم أصلح لي دیني الذي هو عصمة أمري وأصلح لي دنیاى التي فیها معاشي وأصلح لي آخرتي التي

فیها معادي واجعل الحیاة زیادة لي في كل خیر واجعل الموت راحة لي من كل شر

“O Allah, set right for me my Religion, which is the safeguard of my affairs, and set right for me the affairs of my world wherein is my living, and set right for me my Hereafter on which

depends my after-life, and make the life for me (a source) of abundance for every good and make my death a source of comfort for me, protecting me against every evil. 15

So the conclusion is that supplication is the key to good, the key to relief, [and] the key to safety. So like this, it is necessary for the servant to turn towards Allah, the Exalted, with supplication.

❏ Text:

نیا الـدنیئة جاهدا * * * أال اطلب سواها إنها ال وفا لها فیا طالـب الـد

So O zealous seeker of the lowly worldly life Would you seek other than it, for it [the worldly life] does not have a permanence

فكم قد رأینا مـن حریص و مشـفق * * * علیها فلم یظفر بـها أن ینالـها

How many have we seen of those who were eager and sympathetic for it Then they did not triumph after obtaining it

❏ Explanation:

He said:

نیا الـدنیئة جاهدا فیا طالـب الـد

So O zealous seeker of the lowly worldly life

The poet is addressing the one who exerts his effort, ambition, and intelligence for the worldly life and dives into it entirely: “Would you seek other than it, for it [i.e., the worldly life] does not have a permanence”. The intent of other than it is the Hereafter. So do not be from the people of the worldly life and be from the people of the Hereafter. A person will only be from the people of the Hereafter by seeking knowledge, understanding the Religion, and turning towards the obedience of the Lord of the Worlds. So like this, it has come

15 Reported by Muslim in his Saheeha (no. 2720)

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from Ibn Mas’ud (may Allah be pleased with him) that he (ملسو هيلع هللا ىلص) said:

ا صاحب العلم، فیزداد رضا نیا، وال یستویان. أم منهومان ال یشبعان: صاحب العلم، وصاحب الدغیان، ثم قرأ عبد اهللا {كال إن اإلنسان لیطغى أن رآه نیا، فیتمادى في الط ا صاحب الد حمن، وأم للر

استغنى} قال: وقال اآلخر: {إنما یخشى اهللا من عباده العلماء}

“Two types of people do not get satiated: the companion of knowledge and the companion of the worldly life. They are not equal. As for the companion of knowledge, he increases in the

pleasure of ar-Rahmaan. As for the companion of the worldly life, he persists upon transgression.” Then Abdullah recited: “Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.)” [96:6] and Allah says about the other: “It is only those who have knowledge

among His slaves that fear Allah.” [35:28] 16

His statement:

إنها ال وفا لها

For it [i.e., the worldly life] does not have a permanence

That is: it deceives its people and its companion with its enjoyment, then it disappears from them and does not stay, as Allah, the Exalted, said:

متـع الغرور

“A deceiving enjoyment” 17

His statement:

فكم قد رأینا مـن حریص و مشـفق

How many have we seen of those who were eager and sympathetic for it That is: many who were preoccupied with the worldly life and its adornment turned away from acts of worship, obligations, good and righteous deeds, and drawing near to Allah, so it became their concern. His statement:

علیها فلم یظفر بـها أن ینالـها

Then they did not triumph after obtaining it

16 Reported by ad-Daraami in his Sunan (no. 344) with a broken chain of transmission 17 [57:20]

18

If he obtains something of it, then this thing will leave him or he will leave [it] through death, which is inescapable as preceded.

❏ Text:

لقـد جاء في آي الحـدید و یونـس * * * وفي الكهف إیضاح بضرب مثالهـا

It has come in a Verse in Suratul-Hadeed and in Suratul-Yunus

And in Suratul-Kahf is a clarification of it through the striking of a parable

و فـي آل عمران و سـورة فاطـر * * * وفي غافر قد جـاء تبیان حالـها

And in Surah Ali-Imran and in Suratul-Faatir And in Ghaafir there has come an exposition of its condition

و فـي سورة األحقاف أعظم واعظ * * * وكم من حدیث موجب العتزالها

In Suratul-Ahqaf is the greatest of admonishment

And how many Hadith necessitate [that one should] keep away from it

❏ Explanation:

These three verses are from the greatest of what this poem contains because it clarifies the worldly life, its fading enjoyment, and [the encouragement] to be ascetic from it - as [it] comes in the text of the two sources of Revelation. So the poet indicates towards the Speech of Allah and the speech of His Messenger (ملسو هيلع هللا ىلص). His statement:

لقـد جاء في آي الحـدید

It has come in a Verse in Suratul-Hadeed

He is indicating to the statement of Allah: نیا لعب ولهو وزینة وتفاخر بینكم وتكاثر فى االمول واالولـد كمثل غیث أعجب اعلموا أنما الحیوة الد

ن اهللا ورضون وما ا ثم یكون حطاما وفى االخرة عذاب شدید ومغفرة م ار نباته ثم یهیج فتراه مصفر الكفنیآ إال متـع الغرور الحیوة الد

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof

19

the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the disbelievers, evil-doers), and (there is) Forgiveness from Allah and (His) Good Pleasure (for the believers, good-doers),

whereas the life of this world is only a deceiving enjoyment.” 18

It is a great parable, which Allah has began with His statement: (اعلمو ) - and it is a statement of notification; it is used in front of great affairs to notify a person and his understanding good. Play (لعب): the affair of the worldly life is that it is a pre-occupant of the bodies and time of the people. They waste their time and destroy their bodies with games. Amusement (ولهو): that is: it is an amusement for the hearts and something that distances them from the purpose for which they were created. Adornment (وزینة): in clothing, vehicles, and housing. In the worldly life are matters which captivate a person and sometimes dominate over their heart, so then his concern and purpose becomes obtaining it. Pomp and mutual boasting among you ( وتفاخر بینكم): every time a person is successful in something of the enjoyment of the worldly life which he obtained, he boasts with it and is arrogant over others [due to the fact] that he is living more spaciously, or has more, or is better than them and the likes [of such attitudes]. And rivalry in respect of wealth and children (وتكاثر فى االمول واالولـد ): his concern becomes having more money and children than others, as Allah said:

اثر - حتى زرتم المقابر ألهـكم التك

“The mutual rivalry for piling up of worldly things diverts you. Until you visit the graves (i.e. till you die).” 19

As the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow (ا ار نباته ثم یهیج فتراه مصفر كمثل غیث أعجب الكف ): That is: like rain that descends upon a barren land which is afflicted with a drought, so it grows every lovely growth, amazes the disbelievers, and they are the tillers, by its vegetation. The beauty of the earth and its adornment conquers their hearts. Then this beauty ends and the vegetation and adornment go away. So look, may Allah have mercy upon you, to the beauty of the earth and its adornment in the springtime when the rain falls and how good it is to ; it fills the eyes with delight and happiness every time he looks at it. Then look to the earth another time after spring [i.e. autumn] - it is not even possible to look at

18 [57:20] 19 [102:1-2]

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it due to the barrenness which has afflicted it. So this is the example of the worldly life which the Lord of the Worlds has struck regarding the condition of the worldly life, its adornment, and enjoyment, in a matter which the people can witness in one time in their life or another. His statement:

و یونـس

“And Yunus” In surah Yunus, Allah strikes another parable in the clarification of the worldly life, and it is His statement:

ا یأكل الناس واالنعـم مآء فاختلط به نبات االرض مم نیا كمآء أنزلناه من الس إنما مثل الحیوة الد

“Verily the likeness of (this) worldly life is as the water (rain) which We send down from the sky, so by it arises the intermingled produce of the earth of which men and cattle eat.” 20

So when Allah sends the rain and it mixes with the earth, good vegetation grows, which mankind eats and benefits from, as well as the animals, so a person thinks that it will last and continue for him. So in this condition the worldly life adorns and beautifies itself for a person. However, what is after that? The Exalted said: ینت وظن أهلهآ أنهم قادرون علیهآ أتاهآ أمرنا لیال أو نهارا فجعلناها حتى إذآ أخذت االرض زخرفها واز

رون ل اآلیـت لقوم یتفك حصیدا كأن لم تغن باالمس كذلك نفص

“Until when the earth is clad with its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We

make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat (proofs, evidences, Verses, lessons, signs, Revelations, Laws, etc.) in detail for the people

who reflect." 21

That is: as if it did not exist. So this is exactly the condition of the worldly life. The only ones who benefit from the likes of this great parable are the people of reflection and pondering, so it alerts their hearts, gives it life, protects them from being deceived by its adornment, and being trialed by its adornment. His statement:

وفي الكهف

And in Surah al-Kahf

20 [10:24] 21 [10:24]

21

That is the statement of the Exalted:

ماء فاختلط به نبات االرض فأصبح هشیما تذروه نیا كمآء أنزلنـه من الس ثل الحیوة الد واضرب لهم مقتدرا یاح وكان اهللا على كل شىء م الر

“And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is

Able to do everything.” 22

“Like this, the worldly life, when its companion is amazed by his youthfulness, and he exceeds his peers and cohort, obtains dirham and dinars, and he extracts his pleasure from its flowers, and he embarks in desires during all his time, he thinks that he will continue in it for the remaining of his days. When death afflicts him or his wealth is lost, his happiness is lost, [as well as] his pleasure and cheerfulness. His heart becomes lonely with pains and he is separated from his youthfulness, strength, and money. He is then left with his good or bad deeds. On the Day of Judgement the oppressor will bite his hands when he knows the reality of what he is upon and he will hope to return to the worldly life. Not to complete his desires, rather to obtain what he fell short in due to heedlessness in terms of repentance and righteous deeds. So the intelligent, firm person who is given divine success presents this condition to himself and says to himself: consider yourself from the dead and no doubt you will die. So which of the two conditions will you choose? Delusion with adornment in this worldly abode and enjoying it like the grazing cattle or acting for the abode in which its fruits and shade are infinite and in it is whatever the soul delights and is pleasing to the eye? So by this the divine success for a servant rather than humiliation is known, and his profit instead of his loss.” 23

His statement:

إیضاح بضرب مثالهـا

Is a clarification of it through the striking of a parable

That is: It has come in the three previous Verses a clarification of the worldly life through the striking of a parable to reveal its reality. The benefit of the parable which is given is to bring closer the meanings and make affairs which are figurative similar to affairs which are seen and felt. So like this, Allah has made many parables in the Quran due to the great benefit. Allah said:

وتلك االمثال نضربها للناس وما یعقلهآ إال العـلمون

“And these similitudes We put forward for mankind, but none will understand them except those who have knowledge (of Allah and His Signs, etc.).” 24

His statement:

22 [18:45] 23 Tayseer al-Kareem ar-Rahmaan of Ibn Sa’adi (pg. 55) 24 [29:43]

22

و فـي آل عمران و سـورة فاطـر * * * وفي غافر قد جـاء تبیان حالـها

And in Surah Ali-Imran and in Suratul-Faatir

And in Ghaafir there has come an exposition of its condition

The explanation of the condition of the worldly life comes in these three Suwar - that it is an enjoyment of deception. As for the Verse in Surah Ali-Imraan, then it is the statement of the Allah:

نیا إال متـع الغرور وما الحیوة الد

“The life of this world is only the enjoyment of deception (a deceiving thing).” 25

As for the Verse in Surah al-Fatir, then it is the statement of Allah:

نكم باهللا الغرور نیا وال یغر نكم الحیوة الد یأیها الناس إن وعد اهللا حق فال تغر

“O mankind! Verily, the Promise of Allah is true. So let not this present life deceive you, and let not the chief deceiver (Satan) deceive you about Allah.” 26

As for the Verse in Surah Ghaafir, then it is the advice which the believer from the family of Fir’awn gave:

نیا متـع وإن االخرة هى دار القـرار یا قوم إنما هـذه الحیوة الد

"O my people! Truly, this life of the world is nothing but a (quick passing) enjoyment, and verily, the Hereafter, that is the home that will remain forever." 27

Allah clarified in these previous Verses that the worldly life is a fading enjoyment and an enjoyment of deception; it is an enjoyment, no matter how great, vast, and mighty, that will fade at the end and perish, so why is a person deceived by it? His statement:

و فـي سورة األحقاف أعظم واعظ

In Suratul-Ahqaf is the greatest of admonishment Perhaps he is indicating towards what comes at the end of Surah al-Ahqaaf. It is His statement:

ن نهار بالغ فهل یهلك إال القوم الفـسقون كأنهم یوم یرون ما یوعدون لم یلبثوا إال ساعة م

“As if they had not stayed more than an hour in a single day. (O mankind! This Quran is

25 [3:185] 26 [35:5] 27 [40:39]

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sufficient as) a clear Message (or proclamation to save yourself from destruction). But shall any be destroyed except the people who are Al-Fasiqun (the rebellious, disobedient to Allah).” 28

This is from the greatest and mightiest admonishment for a person to know that his life which he lives in this world and the years which he spent in it, will be like an hour of a day when he stands in front of Allah on the Day of Judgement. So how can a person be deceived and his heart dominated during this short time, which is quick to expire and end? From what is surprising is that this worldly life was created by Allah and submitted for mankind. He submitted for him what is in the heavens and what is in the earth and made easy for him the good of the worldly life to assist him upon the obedience of Allah. So how can a person be busy with things which were created for him to fulfill what he was created for! It is as Allah said:

وما خلقت الجن واإلنس إال لیعبدون

“And I (Allah) created not the jinns and humans except they should worship Me (Alone).” 29

So Allah created mankind for worship and brought [them] into existence for obedience [to Him]. He did not prevent mankind from earning provisions and obtaining a house and vehicle. However, the warning has come regarding a man being trialed by the worldly life until it dominates his heart and it becomes the utmost of his concerns. So he is preoccupied with it away from what he was created for. His statement:

وكم من حدیث موجب العتزالها

And how many Hadith necessitate [that one should] keep away from it

From that is what is reported from Abu Darda (may Allah be pleased with him), who said: the Messenger of Allah (ملسو هيلع هللا ىلص) said:

نیا ملعونة ملعون ما فیها إال ذكر اهللا وما وااله وعالما أو متعلما إن الد

“Indeed the world is cursed. What is in it is cursed, except for remembrance of Allah, what is conducive to that, the knowledgeable person and the learning person. 30

And he (ملسو هيلع هللا ىلص) said: ل نیا واتقوا النساء فإن أو نیا حلوة خضرة وإن اهللا مستخلفكم فیها فینظر كیف تعملون فاتقوا الد إن الد

فتنة بني إسرائیل كانت في النساء

“The world is sweet and green (alluring), and verily Allah is going to make you as vicegerent in it

28 [46:35] 29 [51:56] 30 Reported by Tirmidhi in the Jami’ (no. 2322) and Ibn Majah in the Sunnan (no. 4112). Graded Hasan by al-Albani in Saheeh Targheeb wat-Targheeb (no. 71)

24

in order to see how you act. So beware of the worldly life and beware of the allurement of women: verily, the first trial for the people of Isra'el was in regards to women.” 31

Imam Ibn al-Qayyim (may Allah have mercy upon him) said: “The desire for the Hereafter will not be complete except with asceticism from the worldly life. The asceticism from the worldly life will not be upright except after two correct considerations:

❏ Consideration of the worldly life and its quick expiration, perishment, decay, deficiency, lowness, the pain accompanying it, eagerness for it, distresses, annoyances, and distemper. The end of that is demise, along with [what] he is punished with in terms of failure and misfortune. So the one who seeks it will not escape anxiety before obtaining it, anxiety while attaining it, and sadness for its loss. So this is one of the two considerations

❏ The second consideration is the Hereafter, its inevitable approach and arrival, its eternity and everlasting nature, the honor that is in it from good and delight, and the differences between it and what is in here [i.e. in the worldly life]. The Hereafter is as Allah, the Exalted, said:

واالخرة خیر وأبقى

“Although the Hereafter is better and more lasting.” 32

So it is complete, eternal good and this worldly life is deficient, disconnected, and impaired. So if these two considerations are completed, he will be influenced with what the intellect is influenced by and will be ascetic from what one should be ascetic from.” 33

He (may Allah have mercy upon him) mentioned this meaning in another place. He added a third affair. He said:

“Three affairs make asceticism correct:

❏ The first of them is the servant knowing that the worldly life is a fading shadow [and] visiting fascination. It is as Allah, the Exalted, said:

نیا لعب ولهو وزینة وتفاخر بینكم وتكاثر فى االمول واالولـد كمثل غیث اعلموا أنما الحیوة الد

ا ثم یكون حطاما ار نباته ثم یهیج فتراه مصفر أعجب الكف

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation

after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw.” 34

And He said: ا یأكل الناس واالنعـم مآء فاختلط به نبات االرض مم نیا كمآء أنزلناه من الس إنما مثل الحیوة الد

31 Reported by Muslim in his Saheeh (no. 2742) 32 [87:17] 33 Kitab al-Fawaaid (pg. 136) 34 [57:20]

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ینت وظن أهلهآ أنهم قادرون علیهآ أتاهآ أمرنا لیال أو نهارا حتى إذآ أخذت االرض زخرفها وازرون ل اآلیـت لقوم یتفك فجعلناها حصیدا كأن لم تغن باالمس كذلك نفص

“Verily the likeness of (this) worldly life is as the water (rain) which We send down from the sky, so by it arises the intermingled produce of the earth of which men and cattle eat

until when the earth is clad with its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our Command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat (proofs, evidences, Verses, lessons, signs, Revelations, Laws, etc.)

in detail for the people who reflect.” 35

And He said: ماء فاختلط به نبات االرض فأصبح هشیما نیا كمآء أنزلنـه من الس ثل الحیوة الد واضرب لهم م

قتدرا یاح وكان اهللا على كل شىء م تذروه الر

“And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces which the winds

scatter. And Allah is Able to do everything.” 36

And He called it a deceptive enjoyment, He prohibited being deceived by it, informed us of the evil consequence of those who are deceived by it, warned us from the people wrestling for it, dispraised the one who is pleased with it and is satisfied by it. The Prophet (ملسو هيلع هللا ىلص) said:

نیا ما أنا والدنیا إال كراكب استظل تحت شجرة ثم راح وتركها ما لي وللد

“What have I to do with the worldly life? The example of me and dunya is like a rider who sought shade from under a tree then goes and leaves it.” 37

In the Musnad is the Hadith with the meaning: “Verily Allah made the food of the son 38

of Adam and what exits from the human being as an example of the worldly life. Even if

35 [10:24] 36 [18:45] 37 The reference for the Hadith has preceded in the explanation of the first line of poetry 38 It is reported by Imam Ahmad in his Musnad (no. 21277) and his wording is: “On the authority of Ubayy ibn Ka’ab (may Allah be pleased with him) that the Messenger of Allah (ملسو هيلع هللا ىلص) said: “Verily the food of the children of Adam has been made a parable for the worldly life. Even if they season it and puts salt on it, let them look to what it becomes”. He also reported something similar (no. 15747) with the wording: “On the authority of ad-Dahhak ibn Sufyan al-Kalbi (may Allah be pleased with him) that the Messenger of Allah (ملسو هيلع هللا ىلص) said: “O, Dahhak what is your food?” He said: “O Messenger it is meat and milk.” He (ملسو هيلع هللا ىلص) said: “What does it then become?” He said: “Into what you know [i.e. into waste].” He (ملسو هيلع هللا ىلص) said: "Verily Allah, the Exalted, made what comes out of the son of Adam as a parable for the worldly life.” It was authenticated by Al-Albani in Silsilatus-Saheeha (no. 382) and by and others. In regards to his ( statement: “Even if he seasons it and puts salt on it”, Ibn ul-’Athir said: that is: if he spices it with season, and it (ملسو هيلع هللا ىلصis spice which is thrown into the pot like cumin and coriander and the likes. The meaning is that the food, even if a person burdens himself to prepare it and make it good, returns to a disliked condition. So like this, the worldly life which [the people] desire built and organize, returns to corruption and disappearance.” [an-Nihayah Fi Ghareeb al-Hadith (4/58)]

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he seasons it [i.e. the food] and puts salt on it, then let him see what it becomes.” So he is not deceived by it, nor inclines towards it, except for one who has a low ambition, feeble intellect, and despicable value.

❏ The second: his knowledge that what comes after the worldly life is an abode greater than the worldly life in value and importance, and it is the abode of eternity. Its relation to the worldly life is as the Prophet (ملسو هيلع هللا ىلص) said:

ما الدنیا في اآلخرة، إال مثل ما یجعل أحدكم أصبعه في الیم، فلینظر بم یرجع

“This world (i.e., its pleasures and duration) in comparison with the Hereafter is (similar

to the amount of water) one gets when he puts his finger in the sea. Let him then see what it returns with.” 39

So the ascetic person is in the position of a man who has a counterfeit dinar. It is said to him: “Throw it away and for you is a replacement of one thousand like it.” So he throws it away from his hand hoping for that substitute. So the ascetic person, due to his complete desire for what is greater than it, is ascetic from the worldly life.

❏ The third: him knowing that his asceticism does not prevent him from anything that was written for him and that his eagerness for the worldly life does not increase for him what was not decreed for him. So when he is certain of that and it becomes certain knowledge for him, asceticism becomes easy for him. When he is certain of that and there is tranquility in his chest regarding it, and he knows that the contents of the worldly life will end and his eagerness, fatigue, and toil will be wasted, the intelligent one will not be pleased with that for himself.

So these are three affairs that make asceticism easy for a servant and make his feet firm in its place. Allah is the facilitator for whom He wishes.” 40

❏ Text:

لقـد نظـروا قـوم بعین بصـیرة * * * إلیها فلـم تغررهـم باختیالهـا

A group of people looked towards it with an eye of insight So it did not delude them by its adornment

أولئـك أهـل اهللا حقا وحزبـه * * * لهم جنـة الفردوس إرثا ویالهـا

39 Reported by Muslim in his Saheeh (no. 2857) 40 Tareeq al-Hijratayn (2/550-554)

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Those are the people of Allah in truth and His party For them is Jannatul-Firdaws as an inheritance, O how great it is [for the ones who possess it]

❏ Explanation:

This the condition of the People of Truth and Guidance. Whoever Allah facilitates for them, expands their heart, guides them to the Straight Path, then they look at the worldly life with the “eye of insight”. So if the look towards it is with insight, reflection of the reality of the worldly life, its lowliness to Allah, its quick expiration and demise, and it being a deceptive enjoyment - then it is a beneficial look from the servant. It is the look of the People of Guidance and Truth. His statement:

فلـم تغررهـم

So it did not delude them

This is the result of the beneficial look, as mentioned before, that the worldly life does not deceive them “by its adornment”, that is: its beauty, allure, and enjoyments. His statement:

أولئـك

Those That is: those who whom Allah facilitated to know the reality of the worldly life. They were not deceived by it nor by its adornment. His statement:

أهـل اهللا حقا وحزبـه

Those are the people of Allah in truth and His party

And the intent by them are those who are close to Him and are His allies - those who are near to His Mercy and Great Bounty. Our Lord clarified to us [regarding] His allies:

أال إن أولیآء اهللا ال خوف علیهم وال هم یحزنون

“No doubt! Verily, the Auliya' of Allah [i.e. those who believe in the Oneness of Allah and fear Allah much (abstain from all kinds of sins and evil deeds which he has forbidden), and love

Allah much (perform all kinds of good deeds which He has ordained)], no fear shall come upon

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them nor shall they grieve.” 41

It is established from the Hadith of our Noble Prophet (ملسو هيلع هللا ىلص) that he said:

ته إن هللا أهلین من الناس قالوا یا رسول اهللا من هم قال هم أهل القرآن أهل اهللا وخاص

“Allah has His own people among mankind.” They said: “O Messenger of Allah, who are they?” He said: “The people of the Qur'an, the people of Allah and those who are closest to Him.” 42

His statement:

لهم جنـة الفردوس

For them is Jannatul-Firdaws

Allah prepared it as an entertainment for them, a resort, and honor. His statement:

إرثا ویالهـا

O how great it is[ for the ones who possess it]

That is: How great it is of an inheritance, favor, and gift, as Allah, the Exalted, said:

وتلك الجنة التى أورثتموها بما كنتم تعملون

“This is the Paradise which you have been made to inherit because of your deeds which you used to do (in the life of the world).” 43

So these people are the inheritors of this noble blessing and great honor: Jannatul-Firdaws. Hafidh an-Nawawi (may Allah have mercy upon him) mentioned in the introduction of his beneficial book Riyaad as-Saliheen some lines of poetry which are ascribed to Imam ash-Shafi’ee (may Allah have mercy upon him), which contain the meaning which the poet indicated here:

نیا وخافوا الفتنا إن هللا عبادا فطنا تركوا الد

Verily Allah has clever servants They abandoned the worldly life and feared its trials/tribulations

نظروا فیها فلما علموا أنها لیست لحي وطنا

They looked at it and when they knew

That it was not an abode for one who is alive

41 [10:62] 42 Reported by Ibn Majah in his Sunnan (no. 215) and graded Saheeh by al-Albani. See Silsilah ad-Da’eefah (no. 1582) 43 [43:72]

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ة واتخذوا, صالح األعمال فیها سفن ا جعلوها لج

They considered it [i.e. the worldly life] a pool of water and took Righteous actions as ships [to sail] in it

❏ Text:

و مال إلیهـا آخـرون لجهلـهم * * * فلما اطمئنـوا أرشقتهـم نبالهـا

Other people inclined towards it due to their ignorance So when they were satisfied with it, it struck them with its arrows

أولئك قـوم آثـروها فأعقـبوا بها * * * الخزي في األخرى وذاقوا وبالهـا

They were a people who were preferred[ the worldly life over the Hereafter] and were punished by it

With humiliation in the Hereafter and they tasted its evil consequence

❏ Explanation: This is the next category of people; they are those who are deceived by the worldly life, are trialed by its adornment, distracted by its enjoyment, and their eyes were stolen by its beauty. So they inclined towards it and it became their objective and greatest concern, and [the] end of their purpose. His statement:

و مال إلیهـا آخـرون لجهلـهم

Other people inclined towards it due to their ignorance

So the cause of this trial and deception is ignorance of Allah and His Right upon them, [and] likewise their ignorance of the reality of the worldly life and inclining towards it. His statement:

فلما اطمئنـوا

So when they were satisfied with it

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[Meaning:] with this fading adornment and perishing enjoyment. [As a result] they thought that they would last in this enjoyment and adornment; “it struck them with its arrowers”. (شق الر ) is to throw and the intent is that the worldly life struck them with its arrows. Some of them were destroyed due to their disobedience, vanity, and turning away from Allah, [and] some of them increased in transgression and disbelief due to what they were given of the enjoyment of the worldly life and its adornment. From them is the one who lived a life in which he was deprived from the pleasure of obedience to Allah and [the] happiness of drawing near to Allah, so they were destroyed with the most severe of destruction. His statement:

أولئك قـوم آثـروها

They were a people who were preferred [the worldly life over the Hereafter] That is: they preferred the worldly life over the hereafter, and they did not have an intent nor desire except for it, as Allah said:

لنا له فیها ما نشآء لمن نرید ن كان یرید العـجلة عج م

“Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like.” 44

What is the result? “They were punished by it with humiliation in the Hereafter and they tasted its evil consequence.” That is: the consequence is humiliation in the Hereafter as Allah, the Exalted, said:

دحورا ثم جعلنا له جهنم یصلـها مذموما م

“Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, (far away from Allah's Mercy).” 45

His statement: وذاقوا وبالهـا

And they tasted its evil consequence

is an evil consequence and a severe fate. The intent is that they will taste a humiliating and (بالهـا)evil consequence on the Day they will stand in front of Allah, the Exalted. Ibn al-Qayyim (may Allah have mercy upon him) said: “And when you see the heart move away from the love of Allah, away from the preparation for meeting Him, and [it] is settled in the love of the creation and pleasure for the worldly life, and finding tranquility with it, then know [that] he has been disgraced by it.” 46

44 [17:18] 45 [17:18] 46 Badaa’i al-Fawaaid (3/1200)

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❏ Text:

فقـل للذین استعـذبوها رویدكـم * * * سینقلب السـم النقیـع زاللهـا

So say to those who were trialed with it: wait and see

[What you perceive to be] pure water will turn into poison

وا بها ما بدا لـهم * * * متى تبلغ الحلقـوم تصـرم حبالهـا لیلهـوا و یغتر

They amuse themselves and are deceived by it and it did not become manifest to them [The time] when their souls will reach their throats and the rope of the worldly life will be cut

❏ Explanation:

His statement:

فقـل

So say

O one whom Allah has facilitated with good insight and awareness of the worldly life, “to those who were trialed with it”: [meaning those] who were trialed by the adornment of the worldly life. “Wait and see”, that is: slow down and look at the consequences of this deception and trial before you will be remorseful in an abode where remorse will not benefit you [i.e. the Hereafter]. Look at the result of this matter which he was trialed by? “[What you perceive to be] pure water will turn into poison”, that is: severe in its harm; this which you perceive to be pure water from the enjoyment of the worldly life will turn into this condition. His statement:

وا بها ما بدا لـهم لیلهـوا و یغتر

They amuse themselves and are deceived by it and it did not become manifest to them

This is a great speech, for verily it is said to the one who is tried by the worldly life: if you amused yourself in this worldly life [with] its enjoyment and its adornment, then for how long will this amusement continue? Will you wait to be surprised and death pounces on you and you are in this state of heedlessness? It is as Allah, the Exalted, said:

اذا تكسب غدا وما تدرى نفس بأى أرض تموت وما تدرى نفس م

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“No person knows what he will earn tomorrow, and no person knows in what land he will die.” 47

These people who are playing and are heedless, when death arrives they will wish to delay it in order to do perform righteous deeds which they did not perform. So like this it was reported from al-Hasan al-Basri (may Allah have mercy upon him) that he wanted to admonish one of those who was negligent and turned away, so he took him to the graves and said to him: “O so and so! If you were in the place of these people what would you wish?” He said: “By Allah I would wish Allah returned me to the worldly life to perform a righteous action which I use to do.” So he said: “O you, you are now in what you would wish for, so perform [righteous deeds].” His statement:

متى تبلغ الحلقـوم تصـرم حبالهـا

[The time] when their souls will reach their throats and the rope of the worldly life will be cut

That is: when the soul reaches the throats, the rope of the worldly life will be cut. It is the relationship which ties a person to this worldly life in terms of businesses or wealth or palaces or other than that; all of it will be cut and will end when the soul reaches the throat. This is because the Prophet (ملسو هيلع هللا ىلص) said:

إن اهللا عز وجل لیقبل توبة العبد ما لم یغرغر

“Indeed Allah accepts the repentance of a slave as long as (his soul does not reach his throat).” 48

The intent of the poet by this speech is to encourage one to hasten to repentance and returning to Allah, the Exalted.

❏ Text:

و یـوم توفـى كل نفس بكسبـها * * * تـود فـداء لو بینهـا ومالهـا

The Day every soul will be paid in full for what it earned And the negligent soul will offer a ransom even if it is its offspring and wealth

ـا بالیمـین كتابـها * * * إذا أحسنت أو ضـد ذا بشمالها و تأخـذ إم

It will take its book in the right hand If it did well, or the opposite, with its left

47 [31:34] 48 Reported by Tirmidhi in the Jami’ (no. 3537) and Ibn Majah in the Sunan (no. 4253) and graded Hasan by al-Albani in Saheeh at-Targheeb wat-Tarheeb (no. 3143)

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مـت مـن قولهـا وفعالهـا ت و أعلنت * * * و ما قد ویبدو لدیهـا ما أسـر

The Book will make clear what a soul did in private and public And what it sent forward from speech and action

❏ Explanation:

His statement:

و یـوم توفـى كل نفس بكسبـها

The Day every soul will be paid in full for what it earned

That is: what it earned in this worldly life. Allah, the Exalted, said:

ا كسبت وهم ال یظلمون یت كل نفس م فكیف إذا جمعنـهم لیوم ال ریب فیه ووف

“How (will it be) when We gather them together on the Day about which there is no doubt (i.e. the Day of Resurrection). And each person will be paid in full what he has earned? And they will

not be dealt with unjustly.” 49

And He said:

ا كسبت وهم ال یظلمون ثم توفى كل نفس م

“Then every person shall be paid what he earned, and they shall not be dealt with unjustly.” 50

His statement: (ا كسبت that is: what you advanced in this worldy life in terms of actions. For ,(مverily you will be paid (توفى ), that is: compensated exactly on the Day of Judgement, when standing in front of Allah, the Exalted. It is necessary for the servant to realize that and that his days, months, years, and all that occurs from him in terms of speech and actions will enumerated. Then he will be recompensed for all of that on the Day of judgement. His statement:

تـود فـداء لو بینهـا ومالهـا

And the negligent soul will offer a ransom even if it is its offspring and wealth

The one who turned away and the negligent one on that Day will be severely remorseful for his

49 [3:25] 50 [2:281]

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negligence and waste when he sees the Punishment. He will wish to ransom himself from the punishment and the wrath of the Compeller [i.e., Allah], even if it is through his wealth and children. As Allah, the Exalted, said: یود المجرم لو یفتدي من عذاب یومئذ ببنیه - وصـحبته وأخیه - وفصیلته التى تـویه - ومن فى االرض

جمیعا ثم ینجیه

“The Mujrim (criminal, sinner, disbeliever, etc.) would desire to ransom himself from the punishment of that Day by his children. And his wife and his brother, and his kindred who

sheltered him, and all that are in the earth, so that it might save him.” 51

And He said: ا فى االرض جمیعا ومثله معه الفتدوا للذین استجابوا لربهم الحسنى والذین لم یستجیبوا له لو أن لهم م

به

“For those who answered their Lord's Call [believed in the Oneness of Allah and followed His Messenger Muhammad (ملسو هيلع هللا ىلص) - i.e. Islamic Monotheism] is Al-Husna (i.e. Paradise). But those

who answered not His Call (disbelieved in the Oneness of Allah and followed not His Messenger Muhammad (ملسو هيلع هللا ىلص)), if they had all that is in the earth together with its like, they would offer it in

order to save themselves (from the torment, it will be in vain).” 52

His statement:

ـا بالیمـین كتابـها و تأخـذ إم

It will take its book in the right hand They are the people of the first type that has preceded; those whom Allah has granted success with beneficial knowledge and righteous action - those who were not deceived by the worldly life and its adornment - so these people will take their book in their right hand, and that is the recompense of good for those who are from them from this worldly life. His statement:

إذا أحسنت أو ضـد ذا بشمالها

If it did well, or the opposite, with its left

These are the people from the second type who did not do good, but rather evil, and were deceived by the worldly life; they will take their book in their left hand. Allah, the Exalted, said:

51[70:11-14] 52 [13:18]

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ا من أوتى كتـبه بیمینه فیقول هآؤم اقرؤا كتـبیه - إنى ظننت أنى ملـق حسابیه - فهو فى عیشة فأما من اضیة - فى جنة عالیة - قطوفها دانیة - كلوا واشربوا هنیئا بمآ أسلفتم فى االیام الخالیة - وأم ر أوتى كتـبه بشماله فیقول یلیتنى لم أوت كتـبیه - ولم أدر ما حسابیه - یلیتها كانت القاضیة - مآ أغنى عنى مالیه - هلك عنى سلطـنیه - خذوه فغلوه - ثم الجحیم صلوه - ثم فى سلسلة ذرعها سبعون ذراعا

فاسلكوه

“Then as for him who will be given his Record in his right hand will say: "Take, read my Record! Surely, I did believe that I shall meet my Account!" So he shall be in a life, well-pleasing. In a

lofty Paradise, the fruits in bunches whereof will be low and near at hand. Eat and drink at ease for that which you have sent on before you in days past! But as for him who will be given his Record in his left hand, will say: "I wish that I had not been given my Record! And that I had

never known, how my Account is?I wish, would that it had been my end (death)! My wealth has not availed me, my power and arguments (to defend myself) have gone from me!" (It will be

said): "Seize him and fetter him, Then throw him in the blazing Fire.” 53

His statement:

مـت مـن قولهـا وفعالهـا ت و أعلنت * * * و ما قد ویبدو لدیهـا ما أسـر

The Book will make clear what a soul did in private and public And what it sent forward from speech and action

On that Day, a person will be shown the actions he sent forward as Allah, the Exalted, said:

رت مت وأخ ا قد علمت نفس م

“(Then) a person will know what he has sent forward and (what he has) left behind (of good or bad deeds).” 54

A person will then stand in front of all his actions and see them recorded in His book of deeds as Allah, the Exalted said:

ال یغادر صغیرة وال كبیرة إال أحصاها

“Leaves neither a small thing nor a big thing, but has recorded it with numbers!" 55

And He said:

لیجزى الذین أساءوا بما عملوا ویجزى الذین أحسنوا بالحسنى

“That He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise).” 56

53 [69:19-31] 54 [82:5] 55 [18:49] 56 [53:31]

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And He said:

لتجزى كل نفس بما تسعى

“That every person may be rewarded for that which he strives.” 57

So whoever finds good, then let him praise Allah, [and] whoever finds other than that, then let him not blame except himself. So all this calls a servant to awaken, be clear, take matters with determination and resolve, pursue the affairs in the pursuit of Truth and Guidance, and to beware with the utmost caution from negligence, being lackadaisical, from procrastination, and postponement.

❏ Text

ــر * * * فلـم یغـن عنها عذرها وجدالها بأیـدي الكرام الكاتبین مسط

In the hands of the Noble Scribes it was recorded The excuses and argument of the soul will not avail it in the least

هنـالك تـدري ربحها وخسارهـا * * * وإذ ذاك تلقـى مـا إلیـه مآلـها

There the soul will know its profit and its loss It is that Day that it will receive its outcome

فإن تك من أهـل السعـادة والتقى * * * فـإن لهـا الحسنى بحسن فعالهـا

If the soul is from the people of happiness and Taqwa Then for it is Paradise due to its good actions

تفـوز بجنـات النعیـم وحورهـا * * * و تحـبر فـي روضاتهـا وظاللهـا

It will gain the Gardens of Pleasure (in Paradise) and its Hoor (beautiful fair females) It will enjoy its meadows and its shade

وتـرزق مما تشتهـي من نعیمـها * * * وتشـرب مـن تسنیمهـا وزاللهـا

57 [20:15]

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It will be provided with what it desires from Paradise’s bounty

And it will drink from its Tasneem (the best drink in Paradise) and its fresh waters

❏ Explanation

So, everything that a servant sends forward from speech and action is recorded in his book of actions by the hands of Angels [who are] Scribes, as Allah, the Exalted, said:

ا یلفظ من قول إال لدیه رقیب عتید م

“Not a word does he (or she) utter, but there is a watcher by him ready (to record it).” 58

For verily Allah, the Exalted, has entrusted the Angels to record the actions and write them, so they write everything a servant says and does. [This is] as Allah, the Exalted, said: ة تدعى إلى كتـبها الیوم تجزون ما كنتم تعملون - هـذا كتـبنا ینطق علیكم بالحق إنا ة جاثیة كل أم كل أم

كنا نستنسخ ما كنتم تعملون

“...Each nation will be called to its Record (of deeds). This Day you shall be recompensed for what you used to do. This, Our Record, speaks about you with truth. Verily, We were recording

what you used to do (i.e. Our angels used to record your deeds).” 59

The intent of (نستنسخ) is: that We ordered the Angels to write your actions. So they enumerated them for you [and] recorded in the book. You will find them on the Day of Judgement present in front of you. His statement:

فلـم یغـن عنها عذرها وجدالها

The excuses and argument of the soul will not avail it in the least That is: if this negligent soul attempts to excuse itself or argue about its condition and abode on that Day, then an excuse will not benefit it, nor will argumentation benefit it. This is because this is the Day of Recompense and Reckoning. His statement:

هنـالك تـدري ربحها وخسارهـا

There the soul will know its profit and its loss When a person takes his book then sees his actions enumerated therein, he will not remain

58 [50:18] 59 [45:28-29]

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except to receive the compensation. There will be manifest [on that Day] a winner who will return to his family happy, or a miserable one who will be a failure, [and] refuge is sought with Allah. His statement:

وإذ ذاك تلقـى مـا إلیـه مآلـها

It is that Day that it will receive its outcome That is: what it will return to, because that Day is the Day of Recompense. So the affair of the good doer will return to success with goodness, as Allah, the Exalted, said:

ویجزى الذین أحسنوا بالحسنى

“And reward those who do good, with what is best (i.e. Paradise).” 60

And He said:

هل جزآء اإلحسـن إال اإلحسـن

“Is there any reward for good other than good ?” 61

The affair of the one who did evil will return to punishment and failure, as Allah, the Exalted, said:

وءى ثم كان عـقبة الذین أساءوا الس

“Then evil was the end of those who did evil.” 62

After that, the poet clarifies between the abode of the good doers and the abode of the evil doers; he says about the abode of good doers - those who profit:

فإن تك من أهـل السعـادة والتقى

If the soul is from the people of happiness and Taqwa

That is: if the servant is from those whom Allah, the Exalted, decreed for them happiness, then they will walk the path of happiness. They will hold fast to the Taqwa of Allah, the Exalted.

فـإن لهـا الحسنى بحسن فعالهـا

Then for it is Paradise due to its good actions

60 [53:31] 61 [55:60] 62[30:10]

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The People of happiness and Taqwa will have Paradise for them with Allah, and that is due to their good actions which they sent forward in the worldly life. Then he (i.e., the author) clarifies the reward and bounties. He statement:

تفـوز بجنـات النعیـم

It will gain the Gardens of Pleasure (in Paradise) Which Allah prepared as an entertainment for His believing servants and near allies. That is the great success. His statement:

وحورهـا

And its Hoor (beautiful fair females)

That is: they will gain what Allah prepared for them in Paradise His statement:

و تحـبر

It will enjoy That is: enjoy.

فـي روضاتهـا وظاللهـا

It will enjoy its meadows and its shade

That is: enjoying the luxuries of Paradise. Allah, the Exalted, said:

فهم فى روضة یحبرون

“Such shall be honoured and made to enjoy luxurious life (forever) in a Garden of delight (Paradise).” 63

That is: they will enjoy, be happy, and delight in the bounties of Paradise. His statement:

وتـرزق

It will be provided

That is: in Paradise

63 [30:15]

40

مما تشتهـي من نعیمـها

With what it desires from Paradise’s bounty So they will enjoy the bounties of Paradise, which no eye has seen, no ear has heard, and no heart of a man can imagine. Allah, the Exalted, said:

ة أعین جزآء بما كانوا یعملون ن قر آ أخفى لهم م فال تعلم نفس م

“No person knows what is kept hidden for them of joy as a reward for what they used to do.” 64

His statement:

وتشـرب مـن تسنیمهـا وزاللهـا

And it will drink from its Tasneem (the best drink in Paradise) and its fresh waters

He is indicating towards the statement of Allah:

ومزاجه من تسنیم

“It (that wine) will be mixed with Tasnim ” 65

And it is the highest of the drinks of Paradise. So like that, it is specific for those who are near [to Allah], as Allah said:

بون یشرب بها المقر

“Those nearest to Allah will drink it ” 66

❏ Text

و إن لهـم یـوم المـزید لمـوعـدا * * * زیادة زلفـى غیرهـم ال ینالـهـا

They will have the Day of Mazeed [i.e., the Day of Jumu’ah] for an appointment An increase [i.e., Seeing Allah] as a nearness [to Allah] which other than them will not attain

وجـوه إلى وجـه اإلله نواظـر * * * لقد طال ما بالدمع كان ابتاللــهـا

Faces will be gazing towards the Face of the Ilah (God) [with their eyes] How many eyes became wet with tears for [this reason]

64 [32:17] 65 [83:27] 66 [83:28]

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تجلـى لها الـرب الرحیم مسلـما * * * فیزداد مـن ذاك التجلي جمالــها

The Merciful Lord will appear with the greetings of peace They will increase in beauty due to that appearance

❏ Explanation

This is the greatest blessing of the People of Paradise, and the most complete blessing: looking at the Face of the All-Honorable Allah. The “Even more” mentioned in the His statement is referring to this:

للذین أحسنوا الحسنى وزیادة

“For those who have done good is the best (reward, i.e. Paradise) and even more (i.e. having the honour of glancing at the Countenance of Allah).” 67

His statement:

و إن لهـم یـوم المـزید لمـوعـدا

They will have the Day of Mazeed [i.e., the Day of Jumu’ah] for an appointment The intent of the Day of Mazeed is Jumu’ah, which Allah will honor the People of Paradise in it with the honor of seeing Him, as [it] comes authentically from the Prophet (ملسو هيلع هللا ىلص) that Jibreel (may peace be upon) said:

و نحن ندعوه في اآلخرة یوم المزید

“And we call it in the Hereafter: the Day of Mazeed.” 68

It is established from the Prophet (ملسو هيلع هللا ىلص) that he said: فلیسوا إلى شيء أحوج منهم إلى یوم الجمعة لیزدادوا فیه كرامة ، ولیزدادوا فیه نظرا إلى وجهه تبارك

وتعالى ، ولذلك دعي ( یوم المزید )

“So there is nothing the People of Paradise yearn more for than the day of Jumu'ah, in order to increase in honor and increase in looking at His face, the Exalted. So like that, it is called the Day

of Mazeed.” 69

67 [10:26] 68 Reported by Tabarani in al-Mu’jam al-Awsat (no. 2084). Al-Albani said: It is Hasan Saheeh [Saheeh Targheeb wat-Tarheeb (no. 694)] 69 Reported by al-Bazzar in al-Bahr az-Zukhaar (14/68) (no. 7527) and the chain was grade good by Hafidh al-Mundhiri and graded Hasan by al-Albani in Saheeh Targheeb wat-Tarheeb (no. 3761)]

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His statement: زیادة زلفـى

An increase [i.e., Seeing Allah] as a nearness [to Allah]

That is: they will have an increase in honor and status above the bounties and honor which Allah bestowed upon them in Paradise, in terms of what no eye has seen, no ear has heard, [and] no heart of man can imagine. So, they are honored with an addition above that in terms of seeing Allah. Regarding this, Allah said:

للذین أحسنوا الحسنى وزیادة

“For those who have done good is the best (reward, i.e. Paradise) and even more (i.e. having the honour of glancing at the Countenance of Allah). 70

It was established in the Sunnah that its explanation is looking at His Face. 71

His statement:

غیرهـم ال ینالـهـا

Which other than them will not attain

That is because Allah says:

بهم یومئذ لمحجوبون كال إنهم عن ر

“Nay! Surely, they (evil-doers) will be veiled from seeing their Lord that Day.” 72

So the People of Imaan are promised to see Allah, and this honor will not be attained by other than them, as the Prophet (ملسو هيلع هللا ىلص) gave the glad tidings to the People of Imaan. He said to them: ون ـ أو ال تضاهون ـ في رؤیته، فإن استطعتم أن ال تغلبوا أما إنكم سترون ربكم كما ترون هذا، ال تضام

مس، وقبل غروبها فافعلوا على صالة قبل طلوع الش

“You will certainly see your Lord as you see this moon, and there will be no trouble in seeing Him. So if you can avoid missing (through sleep, business, etc.) a prayer before the rising of the

sun (Fajr) and before its setting (`Asr), you must do so.” 73

His statement:

وجـوهFaces

70 [10:26] 71 Reported by Muslim in his Saheeh (no.181-182) 72 [83:15] 73 Reported by al-Bukhari in his Saheeh (no. 7434) and Muslim in his Saheeh (no. 633)

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That is: the faces of the People of Imaan “gazing towards the Face of the Ilah (God) [with their eyes].” That is: with their real eyes as Allah, the Exalted said:

وجوه یومئذ ناضرة - إلى ربها ناظرة

“Some faces that Day shall be Nadirah (shining and radiant). Looking at their Lord (Allah).” 74

His statement: (ناضرة) is from the word (النضرة), which is: goodness and radiance. His statement:

إلى ربها ناظرة

“Looking at their Lord (Allah).” 75

That is: with their eyes. Hasan al-Basri (may Allah have mercy upon him) said:

وحق لها أن تنضر وهي تنظر إلى الخالق

“And it [i.e., the face] has the right to be radiant if it is looking at the Creator.” 76

His statement:

لقد طال ما بالدمع كان ابتاللــهـا

How many eyes became wet with tears for [this reason] That is: how many eyes in the worldly life have shed tears. Perhaps the shedding of tears here is connected to what has passed, and it is yearning to look at Allah, the Exalted. Imam Ibn al-Qayyim (may Allah have mercy upon him) said that crying is of different types and from its types is crying out of love and yearning. 77

So how many have had their hearts yearn, [their] souls became unrestricted, they desired with the utmost desire [and] hope, and made most of their supplications in the worldly life for their Lord to honor them with this looking, following their Prophet (ملسو هيلع هللا ىلص) with the supplication:

ة وال فتنة مضلة اء مضر وق إلى لقائك في غیر ضر ة النظر إلى وجهك والش وأسألك لذ

“I ask You for the sweetness of looking upon Your Face and a longing to meet You in a manner

74 [75:22-23] 75 [75:22-23] 76 Reported by at-Tabari in Jami’ al-Bayaan (23/507) 77 Zaad al-Ma’aad fi Hadi Khair al-’Ibaad (1/177). In general the types which he mentioned are six: crying out of mercy and compassion; second, crying of out fear and awe; third, crying out of love and yearning; fourth, crying out of happiness and joy; fifth, crying out of impatience due to a painful occurrence and an inability to bear it; sixth, crying out of sadness”

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that does not entail a calamity that will bring about harm or a trial that will cause deviation.” 78

His statement:

تجلـى لها الـرب الرحیم مسلـما

The Merciful Lord will appear with the greetings of peace

التجلـى) ) is complete appreance/manifestation. So Allah will uncover His Face for these people, so they will increase in honor and elevation by gazing at their Honorable Lord. The poet mentioned the name (الرحیم ) as a notification that this great honor is only attained through the mercy of Allah, the Exalted, as Allah said:

وكان بالمؤمنین رحیما

“And He is Ever Most Merciful to the believers.” 79

It is established from the Messenger of Allah (ملسو هيلع هللا ىلص) that he said:

فیتجلى لهم یضحك

“He would manifest Himself to them laughing.” 80

That is on the Day of Judgement. His statement:

مسلـما

With greetings of peace As [it] comes in the Noble Quran:

حیم ب ر ن ر سالم قوال م

“(It will be said to them): Salamun (peace be on you), a Word from the Lord (Allah), Most Merciful.” 81

So the poet includes in his line:

تجلـى لها الـرب الرحیم مسلـما

The Merciful Lord will appear with the greetings of peace

78 Reported by an-Nasaai in al-Mujtabah (1305) and graded Saheeh of al-Albani in al-Kalim at-Tayyib (no. 106) 79 [33:43] 80 Reported by Muslim in his Saheeh (no. 191) 81 [36:58]

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The meaning that is found in this Verse. His statement:

فیزداد مـن ذاك التجلي جمالــها

They will increase in beauty due to that appearance

That is: they will increase in loveliness and beauty after the appearance and manifestation of Allah; every time they repeat looking at the Mighty Lord, they will increase in loveliness and beauty. [This is] as [it] comes in the Hadith of Anas (may Allah be pleased with him):

مال فتحثو في وجوههم وثیابهم فیزدادون حسنا إن في الجنة لسوقا یأتونها كل جمعة فتهب ریح الش وجماال فیرجعون إلى أهلیهم وقد ازدادوا حسنا وجماال فیقول لهم أهلوهم واهللا لقد ازددتم بعدنا حسنا

وجماال . فیقولون وأنتم واهللا لقد ازددتم بعدنا حسنا وجماال

“In Paradise there is a street to which they would come every Friday. The north wind will blow and would scatter fragrance on their faces and on their clothes and would add to their beauty

and loveliness, and then they would go back to their family after having an added luster to their beauty and loveliness, and their family would say to them: By Allah, you have been increased in beauty and loveliness after leaving us, and they would say: By Allah, you have also increased in

beauty and loveliness after us.” 82

Shaikhul-Islam Ibn Taymiyyah (may Allah mercy upon him) said: “It is allowed [to hold] that: this Hadith is a summary of the Ahaadith, that the cause of the increase [in loveliness and beauty] is seeing Allah along with what is associated with it.” 83

This meaning is also proven by the Honorable Verse that preceded:

وجوه یومئذ ناضرة - إلى ربها ناظرة

“Some faces that Day shall be Nadirah (shining and radiant). Looking at their Lord (Allah).” 84

It comes in the Saheeh Muslim from the Hadith of Suhaib (may Allah be pleased with him) that the Prophet (ملسو هيلع هللا ىلص) said:

إذا دخل أهل الجنة الجنة - قال - یقول اهللا تبارك وتعالى تریدون شیئا أزیدكم فیقولون ألم تبیضنا من النار - قال - فیكشف الحجاب فما أعطوا شیئا أحب إلیهم من النظر وجوهنا ألم تدخلنا الجنة وتنج

إلى ربهم عز وجل

“When the People of Paradise of Paradise would enter Paradise, the Blessed and the Exalted would ask: Do you wish Me to give you anything more? They would say: Have you not

brightened our faces? Have you not made us enter Paradise and saved us from the Fire? He (the narrator) said: He (i.e. Allah) would lift the veil, and of things given to them nothing would be

82 Reported by Muslim in Saheeh (no. 2833) 83 Majmoo’ al-Fatawa (6/408) 84 [75:22-23]

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dearer to them than the sight of their Lord, the Mighty and the Glorious.” 85

❏ Text

بمقعـد صـدق حبـذا الجار ربهـم * * * ودار خلود لم یخافـوا زوالــهـا

In a seat of truth (i.e. Paradise) near their Lord And the abode of eternity, not fearing its demise

ـرد األنهـار بین خاللــهـا فـواكههـا مما تلـذ عیـونهـم * * * و تط

Its fruit is that with which their eyes delight Its rivers spring forth from its midst

على سـرر موضـونة ثم فرشهـم * * * كمـا قال فیهـا ربنا واصفا لـهـا

Upon thrones woven with gold and precious stones, then its couches As our Lord said in describing it

بطائنهـا إستـبرق كیف ظنـكم * * * ظواهرهـا ال منتهـى لجمالـهـا

Its linings are silk brocade, so what is your opinion About its apparent [appearance]? There is no end to its [apparent] beauty

❏ Explanation:

This is a collection of the description of Jannah in light of what the Texts have indicated and evidences have come with:

بمقعـد صـدقIn a seat of truth (i.e. Paradise)

The intent of the seat of truth is Paradise, as the Exalted said:

قتدر إن المتقین فى جنـت ونهر- فى مقعد صدق عند ملیك م

“Verily, The Muttaqun (pious), will be in the midst of Gardens and Rivers (Paradise). In a seat of truth (i.e. Paradise), near the Omnipotent King (Allah, the All-Blessed, the Most

85 Saheeh Muslim (no. 181-182)

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High, the Owner of Majesty and Honour).” 86

Paradise was called the seat of truth because it is a seat which everything good is attained through it, and [also] every favour, happiness, and coolness of the eye [is attained through it]]. From this is nearness to the Lord of the Worlds, as will come in the text. So a complete affair is usually described with this description. For example, saying: “truthful love” or “truthful affection” and the likes. His statement:

حبـذا الجار ربهـم

Near their Lord

From that is what is reported in the supplication of the wife of Fir’awn:

رب ابن لى عندك بیتا فى الجنة

“My Lord! Build for me a home with You in Paradise.” 87

The Scholars said: “She choose nearness [to Allah] before she mentioned the abode in her supplication.” 88

His statement:

ودار خلود

And the abode of eternity

From the honor of Allah, the Exalted, for the People of Paradise is that He allowed them to remain therein forever; the favours of Paradise will not change, nor be removed, nor end nor perish. His statement:

لم یخافـوا زوالــهـا

Not fearing its demise

Unlike the favours which a person obtains in the worldly life, for it will end soon and perish as was mentioned before. His statement:

فـواكههـا مما تلـذ عیـونهـم

Its fruit is that with which their eyes delight

86 [54:54-55] 87 [66:11] 88 See: Tafseer al-Quraan al-’Adheem by Ibn Kathir (14/66)

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In Paradise, the fruits and its food is what is delicious and pure. From the beauty of the fruits of Paradise and its goodness is that the eyes will delight in it before the stomachs do, as [it] comes in the Verse of Allah:

وفیها ما تشتهیه االنفس وتلذ االعین وأنتم فیها خـلدون

“(There will be) therein all that the one's inner-selves could desire, all that the eyes could delight in, and you will abide therein forever.” 89

His statement:

ـرد األنهـار بین خاللــهـا و تط

Its rivers spring forth from its midst That is: the rivers run in the midst of the Paradise, as Allah, the Exalted, said:

تجرى من تحتها األنهـر

“Under which rivers flow (Paradise).” 90

His statement:

على سـرر موضـونة

Upon thrones woven with gold and precious stones That is: reclining and sitting on thrones woven with gold and precious stones. The meaning of ( موضـونة ) is: woven with gold and precious stones. This is the utmost of loveliness, beauty, and completion, as Allah, the Exalted, said:

تكئین علیها متقـبلین وضونة - م على سرر م

“(They will be) on thrones woven with gold and precious stones. Reclining thereon, face to face.” 91

His statement:

ثم فرشهـم

Then its couches Like this, [regarding] the carpets which they sit upon: “Its linings are silk brocade.” (إستـبرق ) is:

89 [43:71] 90 [2:25] 91 [56:15-16]

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what is woven from silk, as Allah, the Exalted, said:

متكئین على فرش بطآئنها من إستبرق وجنى الجنتین دان

“Reclining upon the couches lined with silk brocade, and the fruits of the two Gardens will be near at hand.” 92

His statement:

كیف ظنـكم ظواهرهـا

About its apparent [appearance]? There is no end If the lining is from silk brocade, which is of utmost of loveliness and beauty, then what about its apparent [appearance]? The meaning of this line of poetry has come from a group of the Companions (may Allah be pleased with them). From them is Ibn Mas’ud and Abu Hurairah (may Allah be pleased with him), who said regarding this Verse: “You were informed about the lining, so what if you were informed about the apparent [appearance]?” 93

His statement:

ال منتهـى لجمالـهـا

There is no end to its [apparent] beauty

That is: the beauty and apparent appearance does not have an end. It was said to Sa’eed ibn Jubair: “These linings are from silk brocade, so what about the apparent beauty?” He said: “This is what Allah, the Exalted, said:

ة أعین جزآء بما كانوا یعملون ن قر آ أخفى لهم م فال تعلم نفس م

“No person knows what is kept hidden for them of joy as a reward for what they used to do.” 9495

It is established from the Hadith of the Prophet (ملسو هيلع هللا ىلص), [that he] said:

الحین ما ال عین رأت وال أذن سمعت وال خطر على قلب بشر قال اهللا عز وجل أعددت لعبادي الص

“Allah, the Exalted and Glorious, said: I have prepared for My pious servants which no eye has ever seen, and no ear has ever heard, and no human heart has ever perceived.” 96

92 [55:54] 93 Reported by Tabari in Jami’ al-Bayaan (22/243). See: Ma’aalim at-Tanzeel of Baghawi (4/293) 94 [32:17] 95 The same source as the two narrations found in footnote 93 96 Reported by Muslim in his Saheeh (no. 2824)

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❏ Text:

و إن تكن األخـرى فویل و حسرة * * * و نار جحیـم مـا أشد نكالـهـا

If the soul is from the other [i.e., the people of misery], then [for it] is woe and failure

And the Hell-fire, how severe is its consequence

لهم تحتهم منها مهـاد و فـوقـهم * * * غواش ومـن یحمـوم ساء ظاللـهـا

They will have underneath them a bed of fire and above them A covering of fire and a shadow of smoke; evil is its shade

طعـامهم الغسلین فیها وإن سقـوا * * * حمیما بـه األمعـاء كان انحاللـهـا

Their food in it is the filth from the washing of wounds and if they drink Along with it boiling hot water, their stomach will be cut [as a result of it]

أمانیهـم فیهـا الهـالك و ما لـهم * * * خروج وال مـوت كمـا ال فنا لـها

Their hope in the Hell-fire is to be destroyed and they will not have Any exit nor death, just as the Hell-fire has no end

❏ Explanation:

This is connected to what has preceded; so, after mentioning the first category in his statement: “If the soul is from the people of happiness”, then he mentioned their condition and what Allah prepared for them in terms of bounties and happiness. Then, he put behind that the mention of those of the other category:

و إن تكن األخـرى

If the soul is from the other [i.e. the people of misery]

They are: the People of misery and failure.

فویل و حسرة

Then [for it] is woe and failure

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is: destruction, and it was said: humiliation, and it was said: punishment, and it was said: a (الویل)valley in the Hell-fire. This wording (الویل) has come regarding a threat for those who denied and turned away in many places in the Quran. From that:

بین ویل یومئذ للمكذ

“Woe that Day to the deniers (of the Day of Resurrection)!” 97

And His statement:

فین ویل للمطف

“Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)].” 98

And His statement:

ویل لكل همزة لمزة

“Woe to every slanderer and backbiter.” 99

His statement:

و حسرة And failure

That is: remorse and regret in a time which remorse will not benefit - the Day of grief and regrets, as in the statement of the Exalted:

وأنذرهم یوم الحسرة

“And warn them (O Muhammad (ملسو هيلع هللا ىلص)) of the Day of grief and regrets.” 100

That is because they will grieve and their hearts will break with sorrow and remorse for what they sent forward while in the worldly life. However. That will not benefit them. His statement:

و نار جحیـم مـا أشد نكالـهـا

And the Hell-fire, how severe is its consequence

97 [77:15] 98 [83:1] 99 [104:1] 100 [19:39]

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is a consequence. That is: how severe is the consequence prepared for the people of (النكال)misery in the Hell-fire. Then he reported some of the examples of the consequences. He said:

لهم تحتهم منها مهـاد و فـوقـهم غواش

They will have underneath them a bed of fire and above them A covering of fire

It indicates the statement of Allah in Surah al-’Araaf:

ـلمین ن جهنم مهاد ومن فوقهم غواش وكذلك نجزى الظ لهم م

“Theirs will be a bed of Hell (Fire), and over them coverings (of Hell-fire). Thus do We recompense the Zalimun (polytheists and wrong-doers, etc.).” 101

His statement:

ن جهنم مهاد لهم م

Theirs will be a bed of Hell (Fire)

That is: a bed, which is [that] they will lay in the Hell-fire. And:

ومن فوقهم غواش

And over them coverings (of Hell-fire) That is: a blanket. So it is their blanket and covering in the Hell-fire. His statement:

ومـن یحمـوم ساء ظاللـهـا

And a shadow of smoke; evil is its shade

He is indicating towards what the statement of Allah in Surah al-Waqi’ah indicates:

ن یحموم - ال بارد وال كریم مال - فى سموم وحمیم - وظل م مال مآ أصحـب الش وأصحـب الش

“And those on the Left Hand. Who will be those on the Left Hand? In fierce hot wind and boiling water, and shadow of black smoke, (that shadow) neither cool, nor (even) good.” 102

So the shade which they will shade with is black smoke. (الیحموم ) is severly black smoke. And from its description also is: neither cool (ال بارد ),that is its shelter, nor good (وال كریم ), that is: its scenery.

101 [7:41] 102 [56:41-44]

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His statement: طعـامهم الغسلین

Their food in it is the filth from the washing of wounds

As Allah, the Exalted, said:

فلیس له الیوم هـهنا حمیم - وال طعام إال من غسلین

“So no friend has he here this Day. Nor any food except filth from the washing of wounds.” 103

غسلین) ) is the pus of the people of the Hell-fire, which comes out from their wounds and their sores. His statement:

وإن سقـوا حمیما بـه األمعـاء كان انحاللـهـا

And if they drink along with it boiling hot water, their stomach will be cut [as a result of it] That is: it will cut their stomachs due to drinking this severely hot water. As Allah, the Exalted, said:

ع أمعآءهم وسقوا مآء حمیما فقط

“And be given, to drink, boiling water, so that it cuts up their bowels.” 104

Then he (the author) finished by mentioning the condition of the disbelievers - the people of the Hell-fire - by mentioning four affairs: First:

أمانیهـم فیهـا الهـالك

Their hope in the Hell-fire is to be destroyed The greatest wish of the people of the Hell-fire, while they are in the severest of punishment, is that Allah destroys them. [This is] as Allah, the Exalted, said:

ـكثون ونادوا یمـلك لیقض علینا ربك قال إنكم م

And they will cry: "O Malik (Keeper of Hell)! Let your Lord make an end of us." He will say: "Verily you shall abide forever." 105

And His statement:

103 [69:35-36] 104 [47:15] 105 [43:77]

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ویقول الكافر یـلیتنى كنت تربا

And the disbeliever will say: "Woe to me! Would that I were dust!" 106

Second:

و ما لـهم خروج

And they will not have any exit

That is: they will not exit from it, as Allah, the Exalted, said:

ما هم بخـرجین من النار

“And they will never get out of the Fire.” 107

Third:

وال مـوتNor death

As Allah, the Exalted, said:

ن عذابها كذلك نجزى كل كفور - ف عنهم م والذین كفروا لهم نار جهنم ال یقضى علیهم فیموتوا وال یخفر ر فیه من تذك ا یتذك ركم م وهم یصطرخون فیها ربنآ أخرجنا نعمل صـلحا غیر الذى كـنا نعمل أولم نعم

ـلمین من نصیر وجآءكم النذیر فذوقوا فما للظ

“But those who disbelieve (in the Oneness of Allah - Islamic Monotheism), for them will be the Fire of Hell. Neither will it have a complete killing effect on them so that they die, nor shall its

torment be lightened for them. Thus do We requite every disbeliever! Therein they will cry: "Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do." (Allah will reply): "Did We not give you lives long enough, so that whosoever would receive

admonition could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zalimun (polytheists and wrongdoers, etc.) there is no helper." 108

Fourth:

ال فنا لـها

The Hell-fire has no end So the Hell-fire of the disbelievers will not end; rather, it will remain forever and they will be in punishment for eternity, as it comes in more than one Verse in the Quran:

خـلدین فیهآ أبدا

106 [78:40] 107[2:167] 108 [35:36-37]

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“Abiding eternally therein ” 109

❏ Text:

محلین قل للنفس لیس سـواهما * * * لتكسب أو فلتكتسـب ما بـدا لهـا

So say: O sincere advisor to his soul, that there is not except these two [abodes] To either earn good deeds or be punished for what the soul has done

زت و تخففـت * * * فتنجـو كفافـا ال علیهـا وال لهـا فطـوبى لنفس جـو

So glad tidings for the soul that decreases [its indulgence of the worldly life] And is saved through sufficiency: nothing against it nor for it

❏ Explanation:

When the poet mentioned what Allah prepared for the people of happiness from the bounties of Paradise, and what Allah prepared for the people of misery in terms of the punishment of the Hell-fire, he ends this great admonishment saying:

محلین قل للنفس لیس سـواهما

So say: O sincere advisor to his soul, that there is not except these two [abodes] That is: say: O you sincere advisor to his soul, that the journey towards the Hereafter is inevitable and there is not except two abodes: either Paradise or the Hell-fire, as Allah said:

عیر فریق فى الجنة وفریق فى الس

“A party will be in Paradise (those who believed in Allah and followed what Allah's Messenger brought them) and a party in the blazing Fire (Hell) (those who disbelieved in Allah and (ملسو هيلع هللا ىلص)

followed not what Allah's Messenger (ملسو هيلع هللا ىلص) brought them). 110

There is not a third abode. His statement:

لتكسب أو فلتكتسـب ما بـدا لهـا

To either earn good deeds or be punished for what the soul has done

109 Examples of this wording in the Quran include: [4:57], [4:122], 4:169], and other places 110 [42:7]

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For verily Allah, the Exalted, said:

لها ما كسبت وعلیها ما اكتسبت

“He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.” 111

So what he does from good, he will obtain its reward, and what he does of evil, he will obtain its consequences and sins, for verily it is the Day of Recompense for the actions:

لیجزى الذین أساءوا بما عملوا ویجزى الذین أحسنوا بالحسنى

That He may requite those who do evil with that which they have done (i.e., punish them in Hell), and reward those who do good, with what is best (i.e., Paradise).” 112

So if a servant knows this reality and what was previously mentioned from exhortation, dispraise, hope, fear, yearning, and dread, then it is obligatory upon him to take note and remember his destination and abode on the Day of Judgement. There is not then except Paradise or Hell-fire, for verily Paradise has its actions and Hell-fire has its actions. Whoever does the righteous actions of the People of Paradise, he will be successful with its reward. If he earns sins and disobedience, he will obtain its consequences and sins:

لیس بأمـنیكم وال أمانى أهل الكتـب من یعمل سوءا یجز به

“It will not be in accordance with your desires (Muslims), nor those of the people of the Scripture (Jews and Christians); whosoever works evil will have the recompense thereof.” 113

Then the poet ends by emphasising the meaning for which he wrote this poem. He said:

فطـوبى لنفس

So glad tidings for the soul

That is: whose condition and abode is good and honorable - in the gardens of Paradise, as Allah, the Exalted, said:

ـلحات طوبى لهم وحسن مـاب الذین آمنوا وعملوا الص

“Those who believe (in the Oneness of Allah - Islamic Monotheism), and work righteousness, Tuba (it means all kinds of happiness or name of a tree in Paradise) is for them and a beautiful

place of (final) return.” 114

111 [2:286] 112 [53:31] 113[4:123] 114[13:29]

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His statement: زت و تخففـت جـو

That decreases [its indulgence of the worldly life]

Thatis: that is alert of the condition of the worldly life and its fading adornment, so it (زت (جـوwhich is: decreasing. So it decreases its indulgence of the worldly life and does not busy with its enjoyment and adornment. Rather, its greatest concern is the Hereafter and seeking it from Allah, the Exalted. His statement:

فتنجـو كفافـا ال علیهـا وال لهـا

And is saved through sufficiency: nothing against it nor for it Something is said to be (كفافـا ) when it is equal, so there is nothing to obligate consequence nor obligate a reward in regards to the worldly affairs. What supports the understanding of that which the poet mentioned is what is reported by Tirmidhi in his Jami’ from the Mother of the Believers, ‘Aisha (may Allah be pleased with her):

أن رجال، قعد بین یدى النبي صلى اهللا علیه وسلم فقال یا رسول اهللا إن لي مملوكین یكذبونني ویخونونني ویعصونني وأشتمهم وأضربهم فكیف أنا منهم قال " یحسب ما خانوك وعصوك وكذبوك وعقابك إیاهم فإن كان عقابك إیاهم بقدر ذنوبهم كان كفافا ال لك وال علیك وإن كان عقابك إیاهم دونجل ى الر ذنوبهم كان فضال لك وإن كان عقابك إیاهم فوق ذنوبهم اقتص لهم منك الفضل " . قال فتنح

فجعل یبكي ویهتف فقال رسول اهللا صلى اهللا علیه وسلم " أما تقرأ كتاب اهللا : ( ونضع الموازینجل واهللا یا رسول اهللا ما أجد القسط لیوم القیامة فال تظلم نفس شیئا وإن كان مثقال ) اآلیة . فقال الر

لي ولهؤالء شیئا خیرا من مفارقتهم أشهدكم أنهم أحرار كلهم

That a man came and sat in front of the Messenger of Allah (ملسو هيلع هللا ىلص) and said: "O Messenger of Allah! I have two slaves who lie to me, deceive me, and disobey me, and I scold them and hit

them. So what is my case because of them?" He (ملسو هيلع هللا ىلص) said: "The extent to which they betrayed you, disobeyed you and lied to you will be measured against how much you punish them. If your punishing them is equal to their sins, then the two will be the same, nothing for you and nothing against you. If your punishing them is above their sin, some of your rewards will be taken from

you and given to them." So the man left, and began weeping and crying aloud. The Messenger of Allah (ملسو هيلع هللا ىلص) said: "You should read what Allah said in His Book: 'And We shall set up the

Balances of Justice on the Day of Resurrection, then none will be dealt with unjustly in anything...' to the rest of the Ayah [21:47]. So the man said: "By Allah, O Messenger of Allah! I see nothing better for myself than me parting with them. Bear witness that they are all free." 115

So let a person examine himself regarding everything in which he deals with the people. If he is just, then there is nothing against him nor for him. Otherwise, let him be in the utmost alert so that he does not carry upon himself any oppression of the servants of which will produce

115Tirmidhi in his Jami’ (no. 3165) and graded Saheeh by al-Albani in Saheeh at-Targheeb wat-Tarheeb (no. 2290)

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remorse of on the Day of Judgement. And let him remind himself always of the standing in front of Allah, of the Reckoning, that the Scales will be established on the Day of Judgement, and that the rights will be given to their owners, so that will cause him to take caution and to beware. With that, he should always ask His Lord, the Exalted, for salvation, assistance, divine success, and steadfastness, for verily the affair is in His Hand alone without any partners. I ask Allah to grant us all Tawfeeq towards what He loves and is pleased with from truthful words and righteous actions. Verily He is All-Hearing and Near. May peace and blessings be upon our Prophet Muhammad, his followers, and Companions.

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