💎Privately Work on Personal Virtue & Wisdom without Needing External Validation

🔘 Al Khattābī (d. 388 AH رحمه الله) said:

قَالَ بَعْضُ الْحُكَمَاءِ: إِنَّمَا يَسْتَوْحِشُ الْإِنْسَانُ بِالْوَحْدَةِ لِخَلَاءِ ذَاتِهِ وَعَدَمِ الْفَضِيلَةِ مِنْ نَفْسِهِ

Some wise men have said: "A person only feels discomfort in solitude because of the emptiness within themselves and the lack of virtue in their soul.

فَيَتَكَثَّرُ حِينَئِذٍ بِمُلَاقَاةِ النَّاسِ وَيَطْرُدُ الْوَحْشَةَ عَنْ نَفْسِهِ، بِالْكَوْنِ مَعَهُمْ

Thus, they seek to fill this void by interacting with others, driving away their loneliness by being in the company of people.

فَإِذَا كَانَتْ ذَاتُهُ فَاضِلَةً طَلَبَ الْوَحْدَةَ لِيَسْتَعِينَ بِهَا عَلَى الْفِكْرَةِ وَيَتَفَرَّغَ لِاسْتِخْرَاجِ الْحِكْمَةِ.

However, if a person possesses virtue within themselves, they will seek solitude to aid in reflection and to devote themselves to the pursuit of wisdom."

وَقَالَ بَعْضُهُمْ: الِاسْتِئْنَاسُ بِالنَّاسِ مِنْ عَلَامَاتِ الْإِفْلَاسِ.

And some of them said: "Finding comfort in the company of others is a sign of bankruptcy."

[Al ‘Uzlah, p. 17]

💎Most People Love Controversy for the Sake of Controversy & Are Unappeasable

🖊️Abu Sulayman Al Khattābi ( رحمه الله) said:

وَقَالَ بَعْضُ الْحُكَمَاءِ: الشَّرُّ فِي النَّاسِ طِبَاعٌ، وَحُبُّ الْخِلَافِ لَهُمْ عَادَةٌ، وَالْجَوْرُ فِيهِمْ سُنَّةٌ

Some of the wise have said: "Evil is inherent in the nature of people, the love of differing is their norm, and injustice among them is a tradition.

وَلِذَلِكَ تَرَاهُمْ يُؤْذُونَ مَنْ لَا يُؤْذِيهِمْ وَيَظْلِمُونَ مَنْ لَا يَظْلِمُهُمْ وَيُخَالِفُونَ مَنْ يَنْصَحُهُمْ

For this reason, you see them harming those who do not harm them, wronging those who do not wrong them, and opposing those who advise them."…

وَقَالَ بَعْضُهُمْ: إِنَّ مِنَ النَّاسِ مَنْ يُولِعُ بِالْخِلَافِ أَبَدًا حَتَّى إِنَّهُ يَرَى أَنَّ أَفْضَلَ الْأُمُورِ أَنْ لَا يُوَافِقَ أَحَدًا وَلَا يُجَامِعَهُ عَلَى رَأْي وَلَا يُوَاتِيهِ عَلَى مَحَبَّةٍ

…And some of them said: "Among people, there are those who are perpetually obsessed with differing, to the extent that they believe the best course of action is never to agree with anyone, never to align with anyone’s opinion, and never to unite with them in affection.

وَمَنْ كَانَ هَذَا عَادَتَهُ فَإِنَّهُ لَا يُبْصِرُ الْحَقَّ وَلَا يَنْصُرُهُ وَلَا يَعْتَقِدُهُ دِينًا وَمَذْهَبًا إِنَّمَا يَتَعَصَّبُ لِرَأْيِهِ وَيَنْتَقِمُ لِنَفْسِهِ وَيَسْعَى فِي مَرْضَاتِهَا

Whoever has this habit will neither perceive the truth, support it, nor adopt it as a belief or doctrine. Instead, they are biased towards their own opinion, seeking vengeance for themselves, and striving to satisfy their own desires.

حَتَّى إِنَّكَ لَوْ رُمْتَ أَنْ تَرْضَاهُ وَتَوَخَّيْتَ أَنْ تُوَافِقَهُ عَلَى الرَّأْيِ الَّذِي يَدْعُوكَ إِلَيْهِ تَعَمَّدَ لِخِلَافِكَ فِيهِ وَلَمْ يَرْضَ بِهِ حَتَّى يَنْتَقِلَ إِلَى نَقِيضِ قَوْلِهِ الْأَوَّلِ

Indeed, if you tried to please them and endeavored to agree with them on the opinion they were promoting, they would deliberately oppose you in that very matter and would not be satisfied until they shifted to the opposite of their first stance.

فَإِنْ عُدْتَ فِي ذَلِكَ إِلَى وَفَاقهِ عَادَ إِلَى خِلَافِكَ

If you then returned to agreeing with them, they would return to opposing you.

قَالَ أَبُو سُلَيْمَانَ فَمَنْ كَانَ بِهَذِهِ الْحَالِ فَعَلَيْكَ بِمُبَاعَدَتِهِ وَالنِّفَارِ عَنْ قُرْبِهِ فَإِنَّ رِضَاهُ غَايَةٌ لَا تُدْرَكُ وَمَدَى شَأْوِهِ لَا يُلْحَقُ

Abu Sulayman said: So, if someone is in such a state, you should distance yourself from them and avoid being near them, for their satisfaction is an unattainable goal, and the extent of their stubbornness cannot be matched."

📚[Al ‘Uzlah]

💎[Consistent Sincerity & Uprightness Adorns a Person with Graciousness, Gentleness & Sweetness]

Ibn al Qayyim (رحمه الله) said [in Al Madārij]:

والظّرف في هذه الطّائفة أحلى من كلِّ حلوٍ، وأزين من كلِّ زينٍ،

“The gracefulness found within this group (ie., the ascetic worshippers) is sweeter than any sweetness and more beautiful than any beauty.

فما قُرِن شيءٌ إلى شيءٍ أحسن من ظَرفٍ إلى صدقٍ وإخلاصٍ، وسرٍّ مع الله وجمعيّةٍ عليه،

Nothing has ever been paired together more perfectly than gracefulness with sincerity and devotion, and a secret relationship with Allah and a focused attachment to Him.

فَإِنَّ أَكْثَرَ مَنْ عُنِيَ بِهَذَا الشَّأْنِ تَضِيقُ نَفْسُهُ وَأَخْلَاقُهُ عَنْ سِوَى مَا هُوَ بِصَدَدِهِ، فَتَثْقُلُ وَطْأَتُهُ عَلَى أَهْلِهِ وَجَلِيسِهِ،

Indeed, most of those who are deeply engaged in this spiritual endeavor find their spirits and manners discomforted by anything other than what they are focused on, making them burdensome to their family and companions.

وَيَضْمَنُ عَلَيْهِ بِبِشْرِهِ، وَالتَّبَسُّطِ إِلَيْهِ، وَلِينِ الْجَانِبِ لَهُ. وَلَعَمْرُ اللَّهِ إِنَّهُ لَمَعْذُورٌ، وَإِنْ لَمْ يَكُنْ فِي ذَلِكَ بِمَشْكُورٍ، فَإِنَّ الْخَلْقَ كُلَّهُمْ أَغْيَارٌ، إِلَّا مَنْ أَعَانَكَ عَلَى شَأْنِكَ وَسَاعَدَكَ عَلَى مَطْلُوبِكَ.

They may not extend cheerfulness, openness, and gentleness towards others. By Allah, they are excused for this, even if it does not earn them gratitude, for all of creation are distractions, except those who assist you in your spiritual pursuit and support you in achieving your objective.

فَإِذَا تَمَكَّنَ الْعَبْدُ فِي حَالِهِ وَصَارَ لَهُ إِقْبَالٌ عَلَى اللَّهِ وَجَمْعِيَّةٌ عَلَيْهِ مَلَكَةً وَمَقَامًا رَاسِخًا أَنِسَ بِالْخَلْقِ وَأَنِسُوا بِهِ، ‌

But when a servant becomes firmly established in his spiritual state, attaining a steadfast and deep connection with Allah, he finds comfort in the company of others, and they in him.

وَانْبَسَطَ ‌إِلَيْهِمْ وَحَمَلَهُمْ عَلَى ضَلَعِهِمْ وَبُطْءِ سَيْرِهِمْ، فَعَكَفَتِ الْقُلُوبُ عَلَى مَحَبَّتِهِ لِلُطْفِهِ وَظَرْفِهِ،

He becomes open towards them, bearing with their weaknesses and their slow progress. As a result, hearts are drawn to love him for his kindness and gracefulness.

فَإِنَّ النَّاسَ يَنْفِرُونَ مِنَ الثقيل وَلَوْ بَلَغَ فِي الدِّينِ مَا بَلَغَ، وَلِلَّهِ مَا يَجْلِبُ اللُّطْفُ وَالظَّرْفُ مِنَ الْقُلُوبِ، وَيَدْفَعُ عَنْ صَاحِبِهِ مِنَ الشَّرِّ، وَيُسَهِّلُ لَهُ مَا تَوَعَّرَ عَلَى غَيْرِهِ،

People tend to avoid those who are burdensome, no matter how devout they may be. Indeed, the grace and charm that one displays can attract hearts and ward off harm, making things easy that would otherwise be difficult for others.

فَلَيْسَ الثُّقَلَاءُ بِخَوَاصِّ الْأَوْلِيَاءِ، وَمَا ثَقُلَ أَحَدٌ عَلَى قُلُوبِ الصَّادِقِينَ الْمُخْلِصِينَ إِلَّا مِنْ آفَةٍ هُنَاكَ،

The burdensome are not among the true friends of Allah, for no one becomes a burden on the hearts of the sincere and devoted except due to some affliction.

وَإِلَّا فَهَذِهِ الطَّرِيقُ تَكْسُو الْعَبْدَ حَلَاوَةً وَلَطَافَةً وَظَرْفًا، فَتَرَى الصَّادِقَ فِيهَا مِنْ أَحْلَى النَّاسِ وَأَلْطَفِهِمْ وَأَظْرَفِهِمْ، قَدْ زَالَتْ عَنْهُ ثَقَالَةُ النَّفْسِ وَكُدُورَةُ الطَّبْعِ، وَصَارَ رُوحَانِيًّا سَمَائِيًّا بَعْدَ أَنْ كَانَ حَيَوَانِيًّا أَرْضِيًّا،

Otherwise, this path clothes the servant in sweetness, gentleness, and gracefulness. You will find the sincere among them to be the sweetest, most gentle, and most graceful of people. The heaviness of the ego and the roughness of temperament disappear from them, and they become spiritual and heavenly after having been earthly and animalistic.

فَتَرَاهُ أَكْرَمَ النَّاسِ عِشْرَةً، وَأَلْيَنَهُمْ عَرِيكَةً، وَأَلْطَفَهُمْ قَلْبًا وَرُوحًا، وَهَذِهِ خَاصَّةُ الْمَحَبَّةِ، فَإِنَّهَا تَلْطُفُ وَتَظْرُفُ وَتَنْظُفُ

You will find them to be the most honorable in companionship, the most lenient in nature, and the kindest in heart and spirit. This is the unique quality of love, for it refines, beautifies, and purifies.”

💎[Aspects of Authentic Muslim Identity & Moral Character that Are from the Foundational Essence of Faith]

🖊️Fuḍayl b. ‘Iyāḍ (رحمه الله) said:

أَصْلُ الإِيمَانِ عِندَنَا وَفَرْعُهُ -بَعْدَ الشَّهَادَةِ لِلَّهِ بِالتَّوحِيدِ، وَالشَّهَادَةِ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالبَلَاغِ، وَبَعْدَ أَدَاءِ الفَرَائِضِ- صِدْقُ الحَدِيثِ، وَحِفْظُ الأَمَانَةِ، وَتَرْكُ الخِيَانَةِ، وَالوَفَاءُ بِالعَهْدِ، وَصِلَةُ الرَّحِمِ، وَالنَّصِيحَةُ لِجَمِيعِ المُسْلِمِينَ، وَالرَّحْمَةُ لِلنَّاسِ عَامَّةً.

"The foundational essence of faith, according to us, and its branches—after the testifying to Allah’s Oneness and the testifying to the Prophet (صلى الله عليه وسلم) conveying the message, and after fulfilling the obligatory duties—are truthfulness in speech, preserving trust, avoiding betrayal, fulfilling promises, maintaining ties of kinship, having goodwill for/giving sincere advice to all Muslims, and showing mercy to all people."

قِيلَ لَهُ -يَعْنِي فُضَيْلًا- هَذَا مِنْ رَأْيِكَ تَقُولُهُ أَوْ سَمِعْتَهُ؟ قَالَ: بَلْ سَمِعْنَاهُ وَتَعَلَّمْنَاهُ. وَلَوْ لَمْ آخُذْهُ مِنْ أَهْلِ الفِقْهِ وَالفَضْلِ لَمْ أَتَكَلَّمْ بِهِ.

He was asked—meaning Fudayl—'Is this something you say from your own opinion, or have you heard it?' He said: 'Rather, we have heard it and learned it. And if I had not taken it from the people of knowledge and virtue, I would not speak of it.’”

Mu’ādh b. Asad, the narrator reporting this from Fuḍayl, said:

وَكَانَتْ سَبْعًا فَنَسِيتُ وَاحِدَةً.

"And they were seven matters, but I forgot one."

📚 [Al-Sunnah by ‘Abd Allah b. Aḥmad, Shu’ab al Emān by al Bayhaqi, Tārīkh Dimashq by Ibn ‘Asākir]

🔘 Abu Bakr al-Bayhaqi (d. 458 AH رحمه الله) commented (in Shu’ab al Emān):

وَيَدْخُلُ فِي هَذَا البَابِ مَا يُقَلِّدُ المُؤْمِنُ بِإِيمَانِهِ مِنَ العِبَادَاتِ وَالأَحْكَامِ، وَمَا عَلَيْهِ فِي مُرَاعَاةِ حُقُوقِ نَفْسِهِ وَحُقُوقِ زَوْجِهِ، وَوَلَدِهِ، وَوَالِدِهِ، وَحُقُوقِ أَخِيهِ المُسْلِمِ بِالعَوْنِ، وَالنَّصِيحَةِ ابْتِدَاءً، وَأَدَاءِ النُّصْحِ إِذَا استَشَارَهُ فِي أُمُورِهِ، أَوْ استَوْدَعَهُ شَيْئًا، أَوْ نَصَبَ وَلِيًّا فِي مَالِ يَتِيمٍ أَوْ مَحْجُورٍ عَلَيْهِ، وَحُقُوقِ مَمَالِيكِهِ أَوْ مَنْ يَمْلِكُهُ إِنْ كَانَ هُوَ مَمْلُوكًا، وَمَا يُقَلِّدُ الوَالِيَ مِنْ حُقُوقِ الرَّعَايَا، وَمَا يُقَلِّدُ الرَّعَايَا مِنْ حُقُوقِ الوَالِي، وَأَدَاءُ الأَمَانَةِ فِي جَمِيعِ ذَلِكَ مَشْرُوعٌ.

"Included in this matter are the worship and rulings that a believer is entrusted with by way of his faith, as well as his obligations regarding the rights of himself, his spouse, his child, his parents, and the rights of his Muslim brother, including giving assistance and initiating sincere advice, offering advice when consulted about his affairs, safeguarding something entrusted to him, or appointing a guardian over the wealth of an orphan or someone under guardianship. It also includes the rights of his slaves or his master if he himself is a slave, the rights entrusted to the ruler concerning the subjects, and the rights the subjects owe to the ruler. Fulfilling the trust in all of these matters is legislated."

💎[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?