💎[The Divine Wisdom of Being Broken in Order to Be Fixed & Improved]

Ibn al Qayyim (d. 751 AH رحمه الله) said (Mukhtaṣar al-Ṣawā’iq p. 306):

"وَاللَّهُ تَعَالَى لَمَّا أَرَادَ كَرَامَتَهُ كَمَّلَ لَهُ مَرْتَبَةَ الْمِحْنَةِ وَالْبَلْوَى لِيَصْبِرَ فَيَنَالَ الدَّرَجَةَ الَّتِي لَا يَصِلُ إِلَيْهَا إِلَّا عَلَى حَسَبِ الِابْتِلَاءِ، وَلَوْ لَمْ يَكُنْ فِي ذَلِكَ إِلَّا تَكْمِيلُ فَرَحِهِ وَسُرُورِهِ بِاجْتِمَاعِ شَمْلِهِ بِحَبِيبِهِ بَعْدَ الْفِرَاقِ،

"When Allah, the Exalted, intended to bestow His honor upon him (i.e., Ya’qūb عليه السلام) , He perfected for him the stage of trial and tribulation so that he would be patient and attain the level that can only be reached through trials. Even if the only outcome of that was the completion of his joy and happiness in reuniting with his beloved after separation [this alone would enough].

وَهَذَا مِنْ كَمَالِ إِحْسَانِ الرَّبِّ تَعَالَى أَنْ يُذِيقَ عَبْدَهُ مَرَارَةَ الْكَسْرِ قَبْلَ حَلَاوَةِ الْجَبْرِ، وَيُعَرِّفَهُ قَدْرَ نِعْمَتِهِ عَلَيْهِ بِأَنْ يَبْتَلِيَهُ بِضِدِّهَا،

This is from the perfection of the Lord's benevolence: He, the Exalted, lets His servant taste the bitterness of brokenness before the sweetness of restoration, and makes him appreciate His blessing upon him by testing him with its opposite.

كَمَا أَنَّ سبحانه وتعالى لَمَّا أَرَادَ أَنْ يُكَمِّلَ لِآدَمَ نَعِيمَ الْجَنَّةِ ‌أَذَاقَهُ ‌مَرَارَةَ خُرُوجِهِ مِنْهَا، وَمُقَاسَاةَ هَذِهِ الدَّارِ الْمَمْزُوجِ رَخَاؤُهَا بِشِدَّتِهَا،

Just as when Allah, Glorified and Exalted be He, wanted to perfect Adam's bliss in Paradise, He let him taste the bitterness of being expelled from it and the hardship of enduring this world, where ease is mixed with difficulty.

فَمَا كَسَرَ عَبْدَهُ الْمُؤْمِنَ إِلَّا لِيَجْبُرَهُ، وَلَا مَنَعَهُ إِلَّا لِيُعْطِيَهُ، وَلَا ابْتَلَاهُ إِلَّا لِيُعَافِيَهُ، وَلَا أَمَاتَهُ إِلَّا لِيُحْيِيَهُ، وَلَا نَغَّصَ عَلَيْهِ الدُّنْيَا إِلَّا لِيُرَغِّبَهُ فِي الْآخِرَةِ، وَلَا ابْتَلَاهُ بِجَفَاءِ النَّاسِ إِلَّا لِيَرُدَّهُ إِلَيْهِ".

Thus, He did not break His believing servant except to restore him, nor did He withhold from him except to give him, nor did He test him except to heal him, nor did He cause him to die except to bring him to life, nor did He make this world bitter for him except to make him long for the Hereafter, nor did He test him with people's harshness except to draw him back to Him."

💎🎙️Be A Key for Good: a Khutbah by Al-Sa’dī

Anas ibn Malik, may Allah be pleased with him, said: The Messenger of Allah, peace and blessings be upon him, said:

(( إِنَّ مِنْ النَّاسِ مَفَاتِيحَ لِلْخَيْرِ مَغَالِيقَ لِلشَّرِّ ، وَإِنَّ مِنْ النَّاسِ مَفَاتِيحَ لِلشَّرِّ مَغَالِيقَ لِلْخَيْرِ ، فَطُوبَى لِمَنْ جَعَلَ اللَّهُ مَفَاتِيحَ الْخَيْرِ عَلَى يَدَيْهِ ، وَوَيْلٌ لِمَنْ جَعَلَ اللَّهُ مَفَاتِيحَ الشَّرِّ عَلَى يَدَيْهِ ))

“Indeed, among people are those who are keys to goodness and locks to evil, and among people are those who are keys to evil and locks to goodness. So, glad tidings for the one whom Allah has made the keys to goodness at his hands, and woe to the one whom Allah has made the keys to evil at his hands.”

Al-Sa’dī (رحمه الله) said (al Fawākih al-Shahiyah):

بِهَذَا الَّذِي ذَكَرَ الْمُصْطَفَى تُوزَنُ الرِّجَالُ، وَبِهِ يُعْرَفُ أَهْلُ النَّقْصِ مِنْ أَهْلِ الْكَمَالِ؛ فَكُونُوا رَحِمَكُمُ اللهُ مَفَاتِيحَ لِلْخَيْرِ، مُغَالِيقَ لِلشَّرِّ وَالْآفَاتِ.

By what the Chosen One (the Prophet) mentioned, men are measured, and through it, the people of deficiency are distinguished from the people of wholeness. So be, may Allah have mercy on you, keys to goodness and locks to evil and calamities.

فَمَنْ كَانَ مِنْكُمْ مُخْلِصًا لِلَّهِ، نَاصِحًا لِعِبَادِ اللهِ، سَاعِيًا فِي الْخَيْرِ بِحَسَبِ إِمْكَانِهِ - فَذَاكَ مِفْتَاحٌ لِلْخَيْرِ حَائِزٌ لِلسَّعَادَةِ، وَمَنْ كَانَ بِخِلَافِ ذَلِكَ فَهُوَ مِغْلَاقٌ لِلْخَيْرِ، وَقَدْ تَحَقَّقَتْ لَهُ الشَّقَاوَةُ.

Whoever among you is sincere to Allah, bears goodwill and advises the servants of Allah, and strives for good to the best of his ability — he is a key to goodness and has attained happiness. And whoever is the opposite of that is a lock to goodness and has indeed achieved misery.

مِنَ النَّاسِ مَنْ إِذَا اجْتَمَعْتَ بِهِمْ فِي مَجَالِسِهِمْ، حَرَصَ عَلَى إِشْغَالِهِمْ فِيمَا يَنْفَعُهُمْ فِي دِينِهِمْ وَدُنْيَاهُمْ، وَمِنْهُمْ مَنْ يُشْغِلُهُمْ بِمَا يَضُرُّ وَمَا لَا يَعْنِي، فَهَذَا قَدْ حَرَمَهُمُ الْخَيْرَ وَأَشْقَاهُمْ.

There are people who, when you gather with them in their gatherings, strive to engage others in what benefits them in their religion and worldly matters. And among them are those who engage others in what harms and does not concern them, thus depriving them of good and bringing them misery.

وَمِنْهُمْ مَنْ يَسْعَى فِي تَقْرِيبِ الْقُلُوبِ، وَجَمْعِ الْكَلِمَةِ وَالائْتِلَافِ، وَمِنْهُمْ مَنْ يَسْعَى فِي إِثَارَةِ الْفِتَنِ وَالشِّقَاقِ وَالتَّنَافُرِ وَالْخِلَافِ.

Some strive to bring hearts closer, to foster a united word and harmony, while others strive to stir up discord, division, and conflict.

وَمِنْهُمْ مَنْ يَجْتَهِدُ فِي قَلْعِ مَا فِي قُلُوبِهِمْ مِنَ الْبَغْضَاءِ، وَمِنْهُمْ مَنْ يُلْهِبُ فِي قُلُوبِهِمُ الشَّحْنَاءَ.

Some exert efforts to remove hatred from people's hearts, while others ignite enmity within them.

وَمِنْهُمْ مَنْ يَحُثُّ عَلَى الْجُودِ وَالْكَرَمِ وَالسَّمَاحَةِ، وَمِنْهُمْ مَنْ يَدْعُو إِلَى الْبُخْلِ وَالشُّحِّ وَالْوَقَاحَةِ.

Some encourage generosity, kindness, and tolerance, while others call for stinginess, greed, and callousness.

وَمِنْهُمْ مَنْ يَتَنَوَّعُ فِي فِعْلِ الْمَعْرُوفِ فِي بَدَنِهِ وَقَوْلِهِ وَمَالِهِ، وَمِنْهُمْ مَنْ لَا يَعْرِفُ الْمَعْرُوفَ وَلَوْ قَلَّ، فَلَا تَسْأَلْ عَنْ سُوءِ حَالِهِ.

Some diversify in their acts of kindness through their bodies, words, and wealth, while others do not know kindness even in small amounts, so do not ask about the evil of their condition.

وَمِنْهُمْ مَنْ مَجَالِسُهُ مَشْغُولَةٌ بِالْغِيبَةِ وَالنَّمِيمَةِ وَالْوَقِيعَةِ فِي النَّاسِ، وَمِنْهُمْ مَنْ يُنَزِّهُ نَفْسَهُ عَنْ ذَلِكَ وَيُنَزِّهُ الْجُلَّاسَ.

Some people's gatherings are filled with backbiting, tale-carrying, and personal attacks, while others distance themselves and their companions from such things.

وَمِنْهُمْ مَنْ تُذَكِّرُ رُؤْيَتُهُ بِاللهِ، وَيُعِينُ الْعِبَادَ فِي مَقَالِهِ وَحَالِهِ عَلَى طَاعَةِ اللهِ، وَيَأْمُرُهُمْ بِالْقِيَامِ بِالْحُقُوقِ الْوَاجِبَةِ وَالْمَسْنُونَةِ، وَمِنْهُمُ الْمُثَبِّطُ عَنِ الْخَيْرِ، وَأَحْوَالُهُ غَيْرُ مَأْمُونَةٍ ..؛

💎An Essential Gem of Wisdom: Well Laid Plans Require Checking Your Intention & Not Biting Off More than You Can Chew

Sincerity, due-diligence research, verification, consultation, istikhārah and patience are important elements of a winning plan for major life or community decisions.

Ascertaining ability & shouldering responsibility are the evidence of intellect and bravery. When things are feasible, boldly move forward; if not, it is from courage and common sense to hold back.

Failing to plan is planning to fail. Before proceeding with major plans to better oneself, family, or broader community, we need to ask ourselves some very important questions about their legitimacy and feasibility, so as to build on a solid foundation and be spared from avoidable failures.

Below is some important advice I have personally benefited from for many years from Imam Ibn Al Qayyim (from Ighāthah Al-Lahfān), he says (رحمه الله):

وَمُحَاسَبَةُ النَّفْسِ نَوْعَانِ: نَوْعٌ قَبْلَ الْعَمَلِ، وَنَوْعٌ بَعْدَهُ.

And there are two types of self-accountability: one before action, and one after it.

فَأَمَّا النَّوْعُ الْأَوَّلُ: فَهُوَ أَنْ يَقِفَ عِنْدَ أَوَّلِ هِمَّتِهِ وَإِرَادَتِهِ، وَلَا يُبَادِرَ بِالْعَمَلِ حَتَّى يَتَبَيَّنَ لَهُ رُجْحَانُهُ عَلَى تَرْكِهِ.

As for the first type, it is for one to pause at the beginning of his intention and desire, and not rush into action until it becomes clear to him that the action is more preferable than abandoning it.

قَالَ الْحَسَنُ: «رَحِمَ اللهُ عَبْدًا وَقَفَ عِنْدَ هَمِّهِ، فَإِنْ كَانَ لِلَّهِ مَضَى، وَإِنْ كَانَ لِغَيْرِهِ تَأَخَّرَ»

Al-Hasan said: "May Allah have mercy on a servant who pauses at his intention; if it is for Allah, he proceeds, and if it is for something else, he refrains.”

وَشَرَحَ هَذَا بَعْضُهُمْ، فَقَالَ: إِذَا تَحَرَّكَتِ النَّفْسُ لِعَمَلٍ مِنَ الْأَعْمَالِ وَهَمَّ بِهِ الْعَبْدُ وَقَفَ أَوَّلًا، وَنَظَرَ: هَلْ ذَلِكَ الْعَمَلُ مَقْدُورٌ لَهُ أَمْ غَيْرُ مَقْدُورٍ وَلَا مُسْتَطَاعٌ؟

One of them explained this, saying: When the soul stirs for an action and a person intends it, he should first pause and reflect: Is this action within his capacity, or is it beyond his ability and impossible?

فَإِنْ لَمْ يَكُنْ مَقْدُورًا لَمْ يُقْدِمْ عَلَيْهِ، وَإِنْ كَانَ مَقْدُورًا وَقَفَ وَقْفَةً أُخْرَى وَنَظَرَ: هَلْ فِعْلُهُ خَيْرٌ مِنْ تَرْكِهِ، أَوْ تَرْكُهُ خَيْرٌ مِنْ فِعْلِهِ؟

If it is beyond his capacity, he should not proceed with it. If it is within his capacity, he should pause again and consider: Is doing it better than leaving it, or is leaving it better than doing it?

فَإِنْ كَانَ الثَّانِي تَرَكَهُ وَلَمْ يُقْدِمْ عَلَيْهِ، وَإِنْ كَانَ الْأَوَّلَ وَقَفَ وَقْفَةً ثَالِثَةً، وَنَظَرَ: هَلِ الْبَاعِثُ عَلَيْهِ إِرَادَةُ وَجْهِ اللهِ وَثَوَابِهِ، أَمْ إِرَادَةُ الْجَاهِ وَالثَّنَاءِ وَالْمَالِ مِنَ الْمَخْلُوقِ؟

If the latter is true, he should abandon it and not proceed with it. If the former is true, he should pause a third time and consider: Is his motivation for it the desire for the pleasure of Allah and His reward, or is it for status, praise, or wealth from the creation?

فَإِنْ كَانَ الثَّانِي لَمْ يُقْدِمْ عَلَيْهِ وَإِنْ أَفْضَى بِهِ إِلَى مَطْلُوبِهِ؛ لِئَلَّا تَعْتَادَ النَّفْسُ الشِّرْكَ، وَيَخِفَّ عَلَيْهَا الْعَمَلُ لِغَيْرِ اللهِ، فَبِقَدْرِ مَا يَخِفُّ عَلَيْهَا ذَلِكَ يَثْقُلُ عَلَيْهَا الْعَمَلُ لِلَّهِ، حَتَّى يَصِيرَ أَثْقَلَ شَيْءٍ عَلَيْهَا،

If it is the latter, he should not proceed with it, even if it leads to his desired outcome, so that his soul does not become accustomed to associating others with Allah in worship. For as the soul becomes more inclined to work for others, it becomes heavier for it to work for Allah until such work becomes the most burdensome thing for it.

وَإِنْ كَانَ الْأَوَّلَ وَقَفَ وَقْفَةً أُخْرَى، وَنَظَرَ: هَلْ هُوَ مُعَانٌ عَلَيْهِ، وَلَهُ أَعْوَانٌ يُسَاعِدُونَهُ وَيَنْصُرُونَهُ إِذَا كَانَ الْعَمَلُ مُحْتَاجًا إِلَى ذَلِكَ؛ أَمْ لَا؟

If his intention is for Allah, he should pause again and consider: Does he have help and support for it, particularly if the action requires such assistance?

💎[7 Conditions in Poetry Form]

The noble scholar, Ḥāfiẓ b. Aḥmad al Ḥakamī (d. 1377 AH رحمه الله) said:

وَقَدْ حَوَتْهُ لَفْظَةُ الشَّهَادَهْ … فَهِيَ سَبِيلُ الْفَوْزِ وَالسَّعَادَهْ
The phrase of the testimony (Shahada) encompasses (monotheism) … It is the path to success and happiness.

مَنْ قَالَهَا مُعْتَقِدًا مَعْنَاهَا … وَكَانَ عَامِلًا بِمُقْتَضَاهَا
Whoever says it, believing in its meaning... and acts according to its implications,

فِي الْقَوْلِ وَالْفِعْلِ وَمَاتَ مُؤْمِنًا … يُبْعَثُ يَوْمَ الْحَشْرِ نَاجٍ آمِنَا
In both word and deed, and dies as a believer... will be resurrected on the Day of Judgment safe and secure.

فَإِنَّ مَعْنَاهَا الَّذِي عَلَيْهِ … دَلَّتْ يَقِينًا وَهَدَتْ إِلَيْهِ
Its true meaning, to which it certainly points and guides,

أَنْ لَيْسَ بِالْحَقِّ إِلَهٌ يُعْبَدُ … إِلَا الْإِلَهُ الْوَاحِدُ الْمُنْفَرِدُ
is that there is no true deity worthy of worship... except the One God, the Unique,
بِالْخَلْقِ وَالرِّزْقِ وَبِالتَّدْبِيرِ … جَلَّ عَنِ الشَّرِيكِ وَالنَّظِيرِ
who is alone in creation, provision, and management... Exalted is He above having any partner or equal.

وَبِشُرُوطٍ سَبْعَةٍ قَدْ قُيِّدَتْ … وَفِي نُصُوصِ الْوَحْيِ حَقًّا وَرَدَتْ
And it is bound by seven conditions... that are truly mentioned in the texts of revelation.

فَإِنَّهُ لَمْ يَنْتَفِعْ قَائِلُهَا … بِالنُّطْقِ إِلَّا حَيْثُ يَسْتَكْمِلُهَا
For one who pronounces it will not benefit from it... unless they fulfill these conditions.

‌الْعِلْمُ ‌وَالْيَقِينُ ‌وَالْقَبُولُ … وَالِانْقِيَادُ فَادْرِ مَا أَقُولُ
Knowledge, certainty, and acceptance... and compliance—so understand what I say.

وَالصِّدْقُ وَالْإِخْلَاصُ وَالْمَحَبَّهْ … وَفَّقَكَ اللَّهُ لِمَا أَحَبَّهْ
And truthfulness, sincerity, and love... May Allah guide you to what He loves.

💎 Saving the Best for Last: 🔟 Wisdoms of Adam (عليه السلام) Being Created Last (1)

Imam Ibn Al Qayyim (d. 751 AH رحمه الله) said:

كانَ أوَّلَ المَخْلوقاتِ القَلَمُ؛ لِيَكْتُبَ المَقادِيرَ قَبْلَ كَوْنِها.

The first of the creations was the Pen, so it could write the decrees before their existence.

وجُعِلَ آدَمُ آخِرَ المَخْلوقاتِ، وفي ذلكَ حِكَمٌ:

And Adam was made the last of the creations, and in that, there are wisdoms:

إحداها: تَمْهِيدُ الدَّارِ قَبْلَ السَّاكِنِ.

1️⃣ First: Preparing the dwelling before the inhabitant.

الثانيةُ: أَنَّهُ الغايَةُ الَّتي خُلِقَ لِأَجْلِها ما سِواهُ مِنَ السَّماواتِ والأَرْضِ والشَّمْسِ والقَمَرِ والبَرِّ والبَحْرِ.

2️⃣ Second: That he is the purpose for which everything else was created—the heavens and the earth, the sun and the moon, the land and the sea.

الثالثةُ: أَنَّ أَحْذَقَ الصُّنَّاعِ يَخْتِمُ عَمَلَهُ بِأَحْسَنِهِ وَغايَتِهِ كَما يَبْدَؤُهُ بِأَساسِهِ وَمَبادِئِهِ.

3️⃣ Third: That the most skilled craftsmen conclude their work with its best and ultimate part, just as they begin with its foundation and basics.

الرابعةُ: أَنَّ النُّفوسَ مُتَطَلِّعَةٌ إِلى النِّهاياتِ وَالأَواخِرِ دائِمًا، وَلِهَذا قالَ مُوسى لِلسَّحَرَةِ أَوَّلًا: {أَلْقُوا مَا أَنْتُمْ مُلْقُونَ} [يونس: 80]، فَلَمَّا رَأَى النَّاسُ فِعْلَهُمْ تَطَلَّعُوا إِلى ما يَأْتِي بَعْدَهُ.

4️⃣ Fourth: That souls are always eager for endings and finales. For this reason, Moses said to the magicians first: "Throw what you will throw" [Yunus (10): 80]. When people saw their actions, they looked forward to what would come after.

الخامسةُ: أَنَّ اللهَ سُبْحانَهُ أَخَّرَ أَفْضَلَ الكُتُبِ وَالأَنْبِياءِ وَالأُمَمِ إِلى آخِرِ الزَّمانِ، وَجَعَلَ الآخِرَةَ خَيْرًا مِنَ الأُولَى، وَالنِّهاياتِ أَكْمَلَ مِنَ البِداياتِ؛ فَكَمْ بَيْنَ قَوْلِ المَلَكِ لِلرَّسُولِ: "اقْرَأْ!" فَيَقُولُ: "ما أَنَا بِقارِئٍ"، وَبَيْنَ قَوْلِهِ تَعالى: {الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ} [المائدة: 3].

5️⃣ Fifth: That Allah, Glorified be He, postponed the best of books, prophets, and nations to the end of times. He made the Hereafter better than the first life, and endings more complete than beginnings. Consider the difference between the angel saying to the Messenger, "Read!", and he replies, "I am not a reader," and between His saying, Exalted be He, "Today I have perfected for you your religion" [Al-Ma'idah (5): 3].

السادسةُ: أَنَّهُ سُبْحانَهُ جَمَعَ ما فَرَّقَهُ فِي العالَمِ فِي آدَمَ؛ فَهُوَ العالَمُ الصَّغِيرُ وَفِيهِ ما فِي العالَمِ الكَبِيرِ.

6️⃣ Sixth: That He, Glorified be He, gathered what He dispersed in the world within Adam. He is the small universe, and within him is what is in the great universe.

السابعةُ: أَنَّهُ خُلاصَةُ الوُجُودِ وَثَمَرَتُهُ، فَناسَبَ أَنْ يَكُونَ خَلْقُهُ بَعْدَ المَوْجُوداتِ.

7️⃣ Seventh: That he is the essence and fruit of existence, so it was fitting that his creation came after all existing things.

💎 Saving the Best for Last: 🔟 Wisdoms of Adam (عليه السلام) Being Created Last (2)

الثامنةُ: أَنَّ هَذا مِنْ كَرامَتِهِ عَلَى خالِقِهِ أَنَّهُ هَيَّأَ لَهُ مَصالِحَهُ وَحَوائِجَهُ وَآلاتِ مَعِيشَتِهِ وَأَسْبابَ حَياتِهِ؛ فَما رَفَعَ رَأْسَهُ إِلَّا وَذَلِكَ كُلُّهُ حاضِرٌ عَتِيدٌ.

8️⃣Eighth: That this signifies his honor with his Creator, as He had prepared for him what is for his welfare, his needs, and means of living. He did not raise his head except that all of that was present and ready.

التاسعةُ: أَنَّهُ سُبْحانَهُ أَرادَ أَنْ يُظْهِرَ شَرَفَهُ وَفَضْلَهُ عَلَى سائِرِ المَخْلوقاتِ، فَقَدَّمَهَا عَلَيْهِ فِي الخَلْقِ، وَلِهَذا قالَتِ المَلائِكَةُ: "لِيَخْلُقْ رَبُّنا ما شاءَ؛ فَلَنْ يَخْلُقَ خَلْقًا أَكْرَمَ عَلَيْهِ مِنَّا". فَلَمَّا خَلَقَ آدَمَ وَأَمَرَهُمْ بِالسُّجُودِ لَهُ، ظَهَرَ فَضْلُهُ وَشَرَفُهُ عَلَيْهِمْ بِالْعِلْمِ وَالمَعْرِفَةِ. فَلَمَّا وَقَعَ فِي الذَّنْبِ، ظَنَّتِ المَلائِكَةُ أَنَّ ذَلِكَ الفَضْلَ قَدْ نُسِخَ، وَلَمْ تَطَّلِعْ عَلَى عُبُودِيَّةِ التَّوْبَةِ الكامِنَةِ. فَلَمَّا تابَ إِلَى رَبِّهِ، وَأَتَى بِتِلْكَ العُبُودِيَّةِ، عَلِمَتِ المَلائِكَةُ أَنَّ لِلَّهِ فِي خَلْقِهِ سِرًّا لا يَعْلَمُهُ سِواهُ.

9️⃣ Ninth: That He, Glorified be He, intended to manifest his nobility and virtue over all other creations, so He preceded them before him in creation. For this reason, the angels said, "Let our Lord create what He wills; He will not create a creation more honored to Him than us." When He created Adam and commanded them to prostrate to him, his virtue and honor over them appeared through knowledge and understanding. When he fell into sin, the angels thought that this virtue had been nullified, not realizing the hidden servitude of repentance. When he repented to his Lord and exhibited that servitude, the angels knew that Allah has a secret in His creation known only to Him.

العاشِرَةُ: أَنَّهُ سُبْحانَهُ لَمَّا افْتَتَحَ خَلْقَ هَذَا العالَمِ بِالْقَلَمِ، كانَ مِنْ أَحْسَنِ المُناسَبَةِ أَنْ يَخْتِمَهُ بِخَلْقِ الإِنْسانِ؛ فَإِنَّ الْقَلَمَ آلَةُ الْعِلْمِ، وَالإِنْسانَ هُوَ الْعالِمُ. وَلِهَذَا أَظْهَرَ سُبْحانَهُ فَضْلَ آدَمَ عَلَى المَلائِكَةِ بِالْعِلْمِ الَّذِي خُصَّ بِهِ دُونَهُمْ.

🔟 Tenth: That when He, Glorified be He, initiated the creation of this world with the Pen, it was most fitting to conclude it with the creation of man. The Pen is the tool of knowledge, and man is the knowledgeable one. Thus, He manifested Adam's superiority over the angels through the knowledge uniquely bestowed upon him.

وَتَأَمَّلْ كَيْفَ كَتَبَ سُبْحانَهُ عُذْرَ آدَمَ قَبْلَ هُبُوطِهِ إِلَى الأَرْضِ، وَنَبَّهَ المَلائِكَةَ عَلَى فَضْلِهِ وَشَرَفِهِ، وَنَوَّهَ بِاسْمِهِ قَبْلَ إِيجَادِهِ بِقَوْلِهِ: {إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً} [البقرة: 30].

👉 Contemplate how He, Glorified be He, decreed Adam's excuse before his descent to earth, alerted the angels to his virtue and honor, and mentioned his name before his existence by saying: "Indeed, I will make upon the earth a successive authority (caliph)" [Al-Baqarah (2): 30].

وَتَأَمَّلْ كَيْفَ وَسَمَهُ بِالْخِلَافَةِ، وَتِلْكَ وِلَايَةٌ لَهُ قَبْلَ وُجُودِهِ، وَأَقَامَ عُذْرَهُ قَبْلَ الهُبُوطِ بِقَوْلِهِ: {فِي الأَرْضِ}؛ وَالْمُحِبُّ يُقِيمُ عُذْرَ المَحْبُوبِ قَبْلَ جِنَايَتِهِ.

👉 Reflect on how He designated him with succession—a position granted before his existence—and established his excuse before the descent by saying: "upon the earth"; one who loves makes an excuse for their beloved’s misdeed.

📖 [Al-Fawā'id, p. 56]

💎 {{Laziness, Empty Wishful Thinking, & Weakness are the Source of All Problems (1)}}

Ibn al Qayyim (d. 751 AH رحمه الله) says [in Zād Al Ma’ād]:

وَاللَّهُ يَلُومُ عَلَى العَجْزِ، وَيُحِبُّ الكَيْسَ وَيَأْمُرُ بِهِ، وَالكَيْسُ: هُوَ مُبَاشَرَةُ الأَسْبَابِ الَّتِي رَبَطَ اللَّهُ بِهَا مُسَبِّبَاتِهَا النَّافِعَةَ لِلْعَبْدِ فِي مَعَاشِهِ وَمَعَادِهِ.

And Allah reproaches weakness and loves determination, and He commands it. Determination is to directly engage with the causes that Allah has connected to their beneficial outcomes for a person in both his worldly life and the Hereafter.

فَهَذِهِ تَفْتَحُ عَمَلَ الخَيْرِ وَالأَمْرِ، وَأَمَّا العَجْزُ فَإِنَّهُ يَفْتَحُ عَمَلَ الشَّيْطَانِ، فَإِنَّهُ إِذَا عَجَزَ عَمَّا يَنْفَعُهُ، وَصَارَ إِلَى الأَمَانِيِّ البَاطِلَةِ بِقَوْلِهِ: لَوْ كَانَ كَذَا، وَلَوْ فَعَلْتُ كَذَا، انْفَتَحَ عَلَيْهِ عَمَلُ الشَّيْطَانِ، فَإِنَّ بَابَهُ العَجْزُ وَالكَسَلُ، وَلِهَذَا اسْتَعَاذَ النَّبِيُّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- مِنْهُمَا، وَهُمَا مِفْتَاحُ كُلِّ شَرٍّ، وَيَصْدُرُ عَنْهُمَا الهَمُّ وَالحَزَنُ، وَالجُبْنُ وَالبُخْلُ، وَضَلَعُ الدَّيْنِ وَغَلَبَةُ الرِّجَالِ.

These causes open up the path to good deeds and righteous matters, whereas weakness opens the door to the work of Satan. If a person is unable to do what benefits him and resorts to false wishes, saying: “If only it were like this” or “If only I had done that,” then the work of Satan opens up to him. For Satan’s gateway is through weakness and laziness, which is why the Prophet ﷺ sought refuge from them. They are the key to all evil, and from them stem anxiety, grief, cowardice, miserliness, the burden of debt, and the oppression of men.

فَمَصْدَرُهَا كُلُّهَا عَنِ العَجْزِ وَالكَسَلِ، وَعُنْوَانُهَا «لَوْ»، فَلِذَلِكَ قَالَ النَّبِيُّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ-: «فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ»، فَإِنَّ المُتَمَنِّيَ مِنْ أَعْجَزِ النَّاسِ وَأَفْلَسِهِمْ، فَإِنَّ المُنَى رَأْسُ أَمْوَالِ المُفَالِيسِ، وَالعَجْزُ مِفْتَاحُ كُلِّ شَرٍّ.

All of these stem from weakness and laziness, and their hallmark is the word “if.” This is why the Prophet ﷺ said: “Indeed, ‘if’ opens up the work of Satan.” The person who merely wishes for things is among the weakest and most bankrupt of people, for wishes are the capital of the bankrupt, and weakness is the key to all evil.

وَأَصْلُ المَعَاصِي كُلِّهَا العَجْزُ، فَإِنَّ العَبْدَ يَعْجِزُ عَنْ أَسْبَابِ الطَّاعَاتِ، وَعَنْ الأَسْبَابِ الَّتِي تَعُوقُهُ عَنِ المَعَاصِي وَتَحُولُ بَيْنَهَا وَبَيْنَهُ، فَيَقَعُ فِي المَعَاصِي.

The root of all sins is weakness, for a person becomes unable to engage in the means of obedience, and becomes unable to avoid the causes that lead to sin and prevent them. As a result, he falls into sin.

فَجَمَعَ هَذَا الحَدِيثُ الشَّرِيفُ فِي اسْتِعَاذَتِهِ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- أُصُولَ الشَّرِّ وَفُرُوعَهُ، وَمَبَادِئَهُ وَغَايَاتِهِ، وَمَوَارِدَهُ وَمَصَادِرَهُ، وَهُوَ مُشْتَمِلٌ عَلَى ثَمَانِ خِصَالٍ، كُلُّ خَصْلَتَيْنِ مِنْهَا قَرِينَتَانِ.

This noble hadith, in the Prophet’s ﷺ seeking refuge, encompasses the roots and branches of evil, its beginnings and ends, and its sources and outcomes. It covers eight qualities, each two of which are paired.”

💎{{Laziness, Empty Wishful Thinking, & Weakness are the Source of All Problems}} (2)

Ibn al Qayyim is referring to a Hadith in Sahih Bukhari, in which it is reported from Anas from the Prophet ﷺ that he would say in his supplication:

اللَّهُمَّ إنِّي أَعوذُ بِكَ مِنَ الهمِّ والحَزَنِ، والعَجْزِ والكَسَلِ، والجُبْنِ والبُخْلِ، وضَلَعِ الدَّيْنِ وغَلَبَةِ الرِّجالِ

“O Allah, I seek refuge in You from anxiety and grief, from weakness and laziness, from cowardice and miserliness, and from the burden of debt and the oppression of men.”

He explains this du’ā (summarizing the words of his Shaykh, Ibn Taymiyyah in Jāmi’ Al Masā’) in a number of his writings. The following passage is from Tarīq al Hijratayn:

فاستعاذَ -صلَّى اللَّه عليه وسلم- من ثمانيةِ أشياءَ، كلُّ شيئينِ منها قَرِينان.

The Prophet ﷺ sought refuge from eight things, each two of which are paired.

فالهمُّ والحَزَنُ قَرِينانِ، وهما الألَمُ الوارِدُ على القَلْبِ، فإنْ كانَ على ما مَضَى فهو الحَزَنُ، وإنْ كانَ على ما يَسْتَقْبِلُ فهو الهمُّ. فالألَمُ الوارِدُ إنْ كانَ مَصْدَرُهُ فَوْتُ الماضِي أثَّرَ الحَزَنَ، وإنْ كانَ مَصْدَرُهُ خَوْفُ الآتِي أثَّرَ الهمَّ.

1. Anxiety and grief are paired. Both are forms of pain that come to the heart. If it concerns the past, it is called grief, and if it concerns the future, it is called anxiety. The pain that arises from the loss of something in the past causes grief, and the pain that arises from the fear of what is to come causes anxiety.

والعَجْزُ والكَسَلُ قَرِينانِ، فإنْ تَخَلُّفَ مَصْلَحَةِ العَبْدِ وكَمالِهِ عنْهُ إنْ كانَ مِنْ عَدَمِ القُدْرَةِ فهو عَجْزٌ. وإنْ كانَ مِنْ عَدَمِ الإرادَةِ فهو كَسَلٌ.

2. Weakness and laziness are paired. If what benefits a person and its completeness are delayed due to a lack of ability, it is called weakness. If it is due to a lack of will, it is called laziness.

والجُبْنُ والبُخْلُ قَرِينانِ، فإنَّ الإحْسانَ يُفْرِحُ القَلْبَ، ويَشْرَحُ الصَّدْرَ، ويَجْلِبُ النِّعَمَ، ويَدْفَعُ النِّقَمَ. وتَرْكُهُ يُوجِبُ الغَمَّ والضِّيقَ، ويَمْنَعُ وُصولَ النِّعَمِ إليهِ. فالجُبْنُ تَرْكُ الإحْسانِ بالبدَنِ، والبُخْلُ تَرْكُ الإحْسانِ بالمالِ.

3. Cowardice and miserliness are paired. Acts of kindness bring joy to the heart, ease to the chest, attract blessings, and repel calamities. Failing to do so leads to sorrow and constriction, and prevents the arrival of blessings. Cowardice is the withholding of kindness by the body, while miserliness is the withholding of kindness with wealth.

وضَلَعُ الدَّيْنِ وغَلَبَةُ الرِّجالِ قَرِينانِ، فإنَّ القَهْرَ والغَلَبَةَ الحاصِلَةَ للعَبْدِ إمَّا مِنْهُ، وإمَّا مِنْ غَيْرِهِ. وإنْ شِئْتَ قُلْتَ: إمَّا بحَقٍّ، وإمَّا بِباطِلٍ. فضَلَعُ الدَّيْنِ غَلَبَةٌ سَبَبُها مِنْهُ، وهي غَلَبَةٌ بحَقٍّ. وغَلَبَةُ الرِّجالِ قَهْرٌ بِباطِلٍ مِنْ غَيْرِهِ.

4. The burden of debt and the oppression of men are paired. The subjugation and overpowering that befall a person are either caused by oneself or by others. Or, if you wish to say, they are either just or unjust. The burden of debt is subjugation caused by oneself and is a rightful overpowering. The oppression of men is unjust coercion caused by others.

[Tariq Al-Hijratayn (The Path of the Two Migrations), p. 403]