مَنْهَجُ الْحَقِّ

مَنْظُومَةٌ فِي الْعَقِيدَةِ وَالْأَخْلَاقِ 

The Correct Path

A Poem About Sound Unwavering Beliefs as well as Sound Conduct

by ash-Shaykh ‘Abdur-Rahmaan ibn Naasir as-Sa‘dee

English translation along with brief explanatory notes

Notes: 

{1} “The correct path” is the way we have chosen to express the meaning of the Arabic phrase “manhaj al-haqq.” The Arabic word “manhaj” in this context conveys the meaning of a path that is clear. The correct and clear path being referred to here is the course that a Muslim should follow in his beliefs, worship, and conduct overall. There are many paths that a person may end up following while in the midst of all the people throughout this world, and even among the people who ascribe to the religion of Islaam. Thus, it is of utmost importance for an individual to know the correct path to follow as he navigates his way through this world, and heads towards Allaah and the hereafter. There is an authentic hadeeth in which the Prophet Muhammad (may Allaah mention him with commendation and grant him protection) had said, “…and my Ummah will split into seventy-three paths regarding the religion that Allaah prescribed for it. All of those paths regarding the religion will be in the hellfire except for one path: the one that follows the guidance upon which I and my Companions are established.” [Sharh p. 11. See also Sharh al-Manthoomah ar-Raa’iyyah fis-Sunnah by az-Zanjaanee, pp. 42, 97 (ed. ‘Abdur-Razzaaq al-Badr)]. 

{2} Inquiring about the correct path to follow is not a question to be posed just for the sake of asking, and with no significant purpose behind it. Rather, it is to be a question that has a sound intention behind it, and having a sound intention is a crucial matter which may not always be present in people. That sound intention entails: (1) seeking to acquire knowledge so as to remove ignorance from oneself and others, and (2) seeking to follow the correct path that leads a person to his Lord. [Sharh p. 11]. 

{3} Not merely ascribing to the path without actually following it in one’s beliefs, words, and actions. [Sharh p. 13]. 

{4} The inquiry being made involves both a means and an objective. The means is sound guidance and the correct path, while the objective is attaining happiness in this world and the hereafter. If someone does not pursue the means mentioned, he will not attain the happiness, success, and salvation which he seeks. The only means to those objectives is to genuinely tread the clear path that was traversed by the Prophet (may Allaah mention him with commendation and grant him protection), his Companions (may Allaah be pleased with all of them), and those who succeeded them upon that same path, doing so sincerely for Allaah and while emulating the example of Allaah’s Messenger (may Allaah mention him with commendation and grant him protection). Those were the best of people and, by Allaah’s guidance, they reached the highest of levels in both beneficial knowledge and righteous deeds. The course they traversed is the straight path that contains no deviation or crookedness whatsoever, and they were the ones who set the example to be followed by those who came later on. [Sharh pp. 11-14]. 

Notes:

{1} This is a supplication made by the author for the reader, and it is a comprehensive and multi-faceted supplication, since guidance from Allaah has several components. (1) One component of guidance is being granted direction to the correct path in a general sense. This entails guidance to recognize the path in general such that one accepts the truth from Allaah and submits to it. (2) Another component of guidance is being granted direction to the correct path in a detailed sense. This entails guidance to attain knowledge about the details of the path such that one learns about the beliefs, statements, and deeds that make up Islaam and Eemaan. (3) Another component of guidance is being granted assistance while traversing the correct path. This entails guidance to comply with one’s knowledge about the path’s details by putting them into practice. (4) Another component of guidance is being granted steadfastness upon the correct path. This entails guidance to remain on that path all the way until one leaves this world. [Sharh pp. 14-15]. 

{2} Referring to the profound meanings and beneficial details about beliefs, worship, and conduct contained in this poem. Careful contemplation of them comes from re-reading the text and reflecting upon its meanings so that they sink in properly. The meanings are very important and this is why the author is advising the reader to have his mind prepared. [Sharh pp. 14-15]. 

{3} This is the contemplation that is called for: that of someone who wants the truth and seeks it out. This remark also reminds one to maintain that sound intention. Thus, your contemplation of this poem’s contents should not be merely for recreational reading; rather, it should be with the aim of arriving at the truth and doing what leads to Allaah being pleased with you. [Sharh p. 15]. 

Notes: 

{1} This affirmation is more than merely recognizing within one’s heart that something is true. Affirmation here refers to recognizing the truth from Allaah while also accepting it and submitting to it. [Sharh p. 16]. 

{2} Allaah’s Lordship includes Him being the Creator; the Owner of all dominion; the One who controls and regulates all things; and the One who nurtures, provides, supports, and guides. [Sharh p. 16]. 

{3} Just as there is no Supreme Lord besides Allaah, there is also none who deserves worship or glorification besides Allaah. He is the One God who deserves our humble servitude. All forms of worship are to be devoted to Him, and none deserves to be worshipped except Him. [Sharh p. 17]. 

{4} Glorification here refers to limitless exaltation and praise. [Sharh p. 17]. 

{5} Allaah’s Throne is the highest and largest thing that He created, and it forms the ceiling above all of creation. Allaah is above that Throne in a manner that befits His perfection, majesty, and magnificence. [Sharh p. 17]. 

Notes: 

{1} In other words, none besides Him deserves our worship. This bears essentially the same meaning as the portion of the Shahaadah in which we say: “laa ilaaha illallaah” (none has the right to be worshipped except Allaah). [Sharh p. 18]. 

{2} This clarifies the meaning of the worship that we are to direct to our Lord: complete humility along with complete love. In other words, for us to be true worshipping servants of Allaah, we must have utmost love for Him combined with utmost humility and submission towards Him. Love without submission is not worship, and submission without love is also not worship. [Sharh p. 18]. 

{3} Allaah is the only One entitled to our complete, love, humility, and devotion. Thus, we are to set Him apart from all others by directing those to Him alone without any partner. [Sharh p. 18]. 

Notes: 

{1} Praise here refers to mentioning the qualities of the One whom we praise, with love and reverence for Him. There are various manifestations of this, and all of them are included in this meaning. [Sharh pp. 19-20]. 

{2} Glorification here refers to intensifying the form and degree of the praise offered. [Sharh pp. 19-20]. 

{3} Repeated praise here refers to intensifying the amount of the praise offered. [Sharh pp. 19-20]. 

{4} The word “this” here refers to everything that preceded so far. [Sharh p. 20]. 

{5} In other words, all creatures must humbly resort to Allaah and make Him the only One whom they seek out for all their needs, since he alone is the One who is perfect in all of His attributes and actions. [Sharh p. 20]. 

Notes: 

{1} This is something real that they do, and it is not metaphorical. For instance, Allaah said, ((The seven heavens, the Earth, and all that they contain declare His perfection. And there is not a single thing except that it declares His perfection with His praise. However, you—mankind—do not comprehend the manner of how they declare His perfection. Indeed, He is always Most Forbearing, Most Forgiving.)) [17:44]. In addition, there had been a date palm trunk where the Prophet (may Allaah mention him with commendation and grant him protection) delivered his sermons at one point in time, and when he moved away from it and began to deliver sermons while standing on the podium that was subsequently made for him, a sound was heard from the trunk that indicated its yearning for him. The Prophet (may Allaah mention him with commendation and grant him protection) had also said, “I most certainly know of a stone in Makkah that used to say the salaam to me (i.e. supplicate Allaah to grant me protection).” There was also an instance when the Companions heard pebbles in the hand of the Prophet (may Allaah mention him with commendation and grant him protection) saying “subhaanallaah” (Allaah is perfect in every way). The default when it comes to texts like these in the Qur’aan and authentic Sunnah is that they mean exactly what they say, and they are not to be understood in a way that is different from their apparent meaning unless there is legitimate corroborating evidence that establishes their meaning to be something other than what is apparent. And Allaah knows best. [Sharh pp. 20-21].

Notes: 

{1} There are three ideas to be understood here: nothing can be a rival to Allaah, be a counterpart to Him, or be similar to Him. These three concepts are close to each other in meaning, though not completely synonymous. The basic principle that their meanings share is that Allaah is exalted above any of His creation sharing with Him any quality that is entirely unique to Him. Allaah said, ((Therefore, do not set up rivals to Allaah in worship when you know that He alone is the One who has done all of those things.)) [2:22]. He also said, ((and none is a counterpart to Him.)) [112:4]. He further said, ((As for Allaah, there is none similar to Him.)) [42:11]. [Sharh p. 22].

{2} In addition to the preceding, Allaah has no defect or flaw. The basic principle regarding this idea is that Allaah is exalted above anything that contradicts the attributes of perfection that He described Himself with, or that His Messenger described Him with (may Allaah mention him with commendation and grant him protection). Attributes of deficiency with respect to Allaah include sleep, death, ignorance, forgetfulness, injustice, needing rest, needing food or provision, and other such things. [Sharh pp. 22-23].

{3} We must affirm Allaah’s uniqueness from two perspectives. First is by way of our knowledge; in other words, we are to know that Allaah is unique in His actions and attributes, and that He has no partner in any of them. Second is by way of our actions; in other words, we are to devote all our acts of worship and obedience to Allaah alone, without any partner. [Sharh p. 23].

Notes: 

{1} This means that we accept and affirm the truth of all texts in the Qur’aan and authentic Sunnah that mention Allaah’s attributes, and we do not deny or reject any of them. The phrase “all that we have been informed about” draws attention to the fact that there is one consistent approach to be used when addressing the subject of Allaah’s attributes: they are all to be affirmed for Allaah just as He affirmed them for Himself, and as His Messenger (may Allaah mention him with commendation and grant him protection) affirmed them for Him. [Sharh p. 23].

{2} We chose to use the word “misinterpretation” to express the general meaning of the Arabic term “ta’weel” that was used here. In this context, the ta’weel being referred to is misinterpreting texts about Allaah’s attributes by distorting their wordings or meanings so as to deny what they actually say. Distortion of wording happens by adding or omitting letters, or by changing the vowel markings on the letters. Distortion of meaning happens by giving a word other than its real intended meaning, and by using another word that shares some shades of meaning with the real intended meaning, but are still different from it. [Sharh p. 24].

Notes: 

{1} The meanings of the Arabic words used in the Qur’aan and Sunnah to express Allaah’s attributes can be readily understood based on their meanings the Arabic language, but details regarding the manner of how those attributes exist and function are known to none besides Allaah. [Sharh pp. 24-25].

{2} The message of truth came from Allaah, the Messenger Muhammad (may Allaah mention him with commendation and grant him protection) fulfilled the duty of conveying it completely, and we have the duty of accepting and complying with it. [Sharh p. 25].

Notes: 

{1} Allaah being as-Samad (the Eternal, Self-Sufficient, Supreme Master and Sustainer whom all creatures need) conveys two basic concepts. The first is that Allaah possesses attributes of absolute magnificence, majesty, and perfection. The second is that all creatures depend upon Allaah for everything they need, and they must resort to Him and seek their needs from Him. Furthermore, these two concepts are interrelated and each one necessitates the other. [Sharh pp. 26-27].

Notes: 

{1} These are the three aspects of Allaah’s highness referred to when we say that He is the Most High and that His Highness is absolute: Allaah Himself is the most high, above all of His creation; Allaah’s status is the most high, above any sort of imperfection; and Allaah’s being overpowering is most high, such that He is above there being anything that does not submit to His complete dominance. [Sharh p. 27].

{2} Allaah is near to His servants who sincerely repent to Him, ask His forgiveness, call upon Him, fulfil His commands, and avoid His prohibitions. Allaah being near is exclusive to these obedient servants of His—not to all people in general—and it entails that He hears the call of His obedient servants, responds to them, and rewards them for their acts of obedience. [Sharh p. 28].

{3} Allaah does all of this although He does not need anything from any of them, and their worship and obedience do not benefit Him in any way. Rather, they are the ones in complete need of Him at all times. It is not a remarkable thing for a servant of Allaah to be humble towards Him, worship Him, and never grow weary of serving Him; since that servant always remains in need of Him. The truly remarkable thing is for Allaah—the Supreme Master and Ruler—to make Himself beloved to His subjects by granting them all types of favours although He does not need anything from them and they cannot benefit Him in any way. Thus, it is indeed astonishing that many among mankind are not keen to seek Allaah’s love by doing what pleases Him. [Sharh p. 29].

Notes: 

{1} All of Allaah’s attributes that pertain to Himself (sifaat thaatiyyah) return back to His name al-Hayy (the Eternally Living). [Sharh p. 30].

{2} All of Allaah’s attributes that pertain to His actions (sifaat fi‘liyyah) return back to His name al-Qayyoom (the Self-Sufficient Sustainer of All). [Sharh p. 30].

{3} Every single blessing we have is from Allaah, and if we attempted to enumerate all of His favours, we would never be able to do so. He Himself is the Most Generous, and the generosity of all who give is also due to His generosity. [Sharh pp. 30-31].

{4} We are the ones in need of Allaah in every way at all times, whereas Allaah is the One who is rich in every way and has no needs whatsoever. Our obedience does not benefit Him in any way, and our disobedience does not harm Him in any way. [Sharh p. 31].

{5} Thus, He deserves all praise because of His names, His attributes, His actions, and His favours and blessings. [Sharh p. 31].

Notes: 

{1} He has complete and precise knowledge of all that has happened, is happening, and will happen. Additionally, for all things that have not happened, do not happen, and will not happen, He even knows how they would take place if they were to actually happen. [Sharh p. 31].

{2} Neither does anything escape Him, nor is anything beyond His ability or authority. [Sharh p. 32].

{3} His blessings are abundant and His favours to us are continuous. [Sharh p. 32].

{4} By sincerely devoting all forms of worship to Him alone, with utmost love, humility, and obedience. [Sharh p. 32].

Notes: 

{1} He sees all things at all times, no matter how small or inconspicuous they may be to human. He sees the steps of a tiny black ant upon a smooth bare rock during a dark night. Although He is above the heavens, He even sees all the organs and inner workings of such a minute creature, which people cannot see even if they came up close to it. [Sharh p. 33].

{2} Whether their voices are lowered or raised, He can hear them all just the same, regardless of their languages and the requests being made of Him. He can hear the voice of each servant individually, the voices do not become mixed or obscure to Him, and He is not irritated by always hearing all of them. [Sharh p. 33].

{3} This includes all the beliefs, words, and deeds of His servants. Nothing is ever concealed from Allaah, and He is a witness to all things regardless of whether we are able to perceive them with our senses. [Sharh p. 34].

Notes: 

{1} Allaah alone owns and controls absolutely everything and, as a result, He alone deserves all praise. For all that Allaah has created and commanded, He is worthy of us offering Him praise out of gratitude to Him, servitude to Him, and glorification of Him. [Sharh pp. 34-35].

{2} All of Allaah’s actions take place based on His perfect wisdom. Whatever He creates and however He chooses to regulate His creation all comes about based on His wisdom, and none of it is futile or without purpose. All creatures testify to this except for those who have become corrupted in some way and gone astray from the sound course that they are supposed to follow. [Sharh p. 35].

Notes: 

{1} In other words, this is something that we are to believe, accept, and unwaveringly affirm. [Sharh p. 35].

{2} This is affirmation that Allaah descends during the last third of each night. This descending is real and it is one of Allaah’s actions. We affirm that it takes place as befits Allaah’s perfection and majesty, even though its exact manner is not something that we have knowledge of. Allaah Himself is not like anything else and neither are His attributes or actions. [Sharh p. 36].

{3} In an authentic hadeeth, the Prophet (may Allaah mention him with commendation and grant him protection) said, “Our Lord—the owner of all blessings and the Most Exalted—descends each night to the nearest heaven when a third of the night remains, and He says, ‘Who will call upon Me so that I respond to him? Who will ask of Me so that I give to him? Who will seek My forgiveness so that I forgive him?’” [Sharh p. 36].

{4} In the Qur’aan, Allaah—the Most Exalted—addressed His Prophet Muhammad (may Allaah mention him with commendation and grant him protection) by saying to him, ((And Messenger of Allaah, remember and mention what took place when the Prophet ‘Eesaa, son of Maryam, said, “Descendants of the Prophet Israa’eel, I am the Messenger of Allaah sent to you, confirming what remained unaffected in the Tawraah which came before me, and conveying glad tidings of a Messenger to come after me whose name shall be Ahmad (the one who praises Allaah most).” However, when that foretold Messenger came to the people with clear proofs of his truthfulness, they said in denial, “This is unmistakable sorcery.”)) [61:6]. The “Ahmad” referred to here is the Prophet Muhammad (may Allaah mention him with commendation and grant him protection), and there also are a number of texts in the authentic Sunnah that further clarify this. One of them is the statement of the Prophet (may Allaah mention him with commendation and grant him protection), “There are a number of names that I have. I am Muhammad (the one who is commended much), I am Ahmad (the one who praises Allaah most), I am al-Maahee (the one who wipes away) since by me Allaah wipes away rejection of the truth, I am al-Haashir (the one who gathers) since people will be gathered for resurrection at my two feet, and I am al-‘Aaqib (the one who comes at the end) since no Prophet will come after me.” [Saheeh al-Bukhaaree, no. 4896; Saheeh Muslim, no. 2354].

Notes: 

{1} Again, this is something we are to believe, accept, and unwaveringly affirm. [Sharh p. 36].

{2} These evidences comprise two categories: the evidences that are read in Allaah’s scripture, and the evidences that are witnessed throughout Allaah’s creation. The category being referred to here is the first. [Sharh p. 36].

{3} Allaah’s Messengers completely conveyed to people all of the revelation that He sent to them. That was the duty He instructed them to fulfil, and all of them did so. This was done to make the correct path known, and to leave people with no further excuse for not following it. [Sharh pp. 36-37].

{4} In other words, to guide and direct people to Allaah. Being directed to the path leading to Allaah is one type of guidance, and it comes from the evidences that Allaah provides us with. However, there is another type of guidance, which is being granted special assistance by Allaah to accept and follow the direction that He provides, and this type comes exclusively from Allaah and is controlled by none except Him. [Sharh p. 37].

Notes: 

{1} Allaah granted favour to His Messengers as a whole and made them more virtuous than all other people. Then, among the Messengers, there were some whom Allaah granted certain favours and virtues that others did not share. Allaah said, ((And indeed, We have granted some of the Prophets more virtues than others, and to the Prophet Daawood We gave the scripture called the Zaboor.)) [17:55]. Allaah also said, ((Among those Messengers, We granted some of them more virtues than others. To some of them Allaah spoke directly, and He raised some to ranks of honour.)) [2:253]. [Sharh p. 37].

{2} Not all people have the same standing with Allaah and this is why people will be on various ranks on the Day of Resurrection, as a result of their intentions, words, deeds, and qualities in this world. Allaah said, ((Messenger of Allaah, look at how We have favoured some of them over others in this world. And surely, the Hereafter will be greater in ranks, and greater in favour that is granted.)) [17:21]. Allaah also said, ((Messenger of Allaah, are they the ones who apportion your Lord’s mercy and give it to whomever they want? It is We—Allaah—who apportioned between them their livelihood in the life of this world, and We raised some of them above others in ranks so that some would have others carry out various tasks for them. And the mercy of your Lord is better than all they can amass.)) [43:32]. [Sharh p. 38].

{3} Allaah did the preceding out of His wisdom, and He is exalted above ever doing anything without wisdom or purpose. [Sharh p. 38].

{4} Allaah’s magnificence applies to His self, His names, His attributes, and His actions. [Sharh p. 38].

{5} It preceded in discussion of line 7 that we are to affirm Allaah’s uniqueness by way of our knowledge about Him and by way of our actions that we devote to Him. [Sharh p. 23].

Notes: 

{1} Allaah said, ((He is the One who has sent His Messenger with guidance and the religion of truth in order to make that prevail over all religions, even if those who continue ascribing partners to Allaah detest that.)) [9:33, 61:9]. Allaah also said, ((He is the One who has sent His Messenger with guidance and the religion of truth in order to make that prevail over all religions, and Allaah is completely sufficient as One who bears witness to that.)) [48:28].

{2} Allaah said, ((And Messenger of Allaah, We have not sent you for anyone besides all people in their entirety, as a conveyor of glad tidings and as a warner, but most people do not know.)) [34:28]. Allaah also said, ((And Messenger of Allaah, We have not sent you except as a mercy for all of creation.)) [21:107].

Notes: 

{1} They accepted his message and unflinchingly supported him, seeking to please Allaah. An authentic hadeeth mentions that the Prophet (may Allaah mention him with commendation and grant him protection) had told them, “You complete the sequence of seventy sets of people, each of whom was an Ummah. However, you are the best of them and most honourable of them to Allaah.” [Sharh p. 39; Musnad al-Imaam Ahmad, no. 11587, 20029; al-Mu‘jam al-Kabeer, no. 1012. See also Jaami‘ at-Tirmithee, no. 3001; Sunan ibn Maajah, no. 4288].

{2} They did this by way of enormous efforts to spread and convey it, and they are the people entitled to the greatest share of what was mentioned in the authentic hadeeth in which the Prophet (may Allaah mention him with commendation and grant him protection) said, “May Allaah grant radiance to any individual who heard my statement, memorized it, and then conveyed it to others. There are many times when someone who carries knowledge that must be understood well conveys it to someone else who understands it better than himself.” [Sharh p. 39].

{3} After the Prophet (may Allaah mention him with commendation and grant him protection), his Companions were the ones who paved the path of Islaam for all of the Ummah who came afterwards. [Sharh p. 40].

Notes: 

{1} Having love for them is part of Islaam, and it is an act of worship that draws us nearer to Allaah; whereas disliking any of them is an act of injustice and, in fact, inner rejection of some of Islaam’s teachings. Our hearts are to have love for them all and remain clean towards them. Allaah said, ((And the people who came after those migrants from Makkah and residents of al-Madeenah are to say, “Our Lord, forgive us as well as our brothers who have preceded us in accepting and complying with the truth, and do not put in our hearts any rancour towards those who have accepted and complied with the truth. Our Lord, You are indeed Most Kind, Bestower of Mercy.”)) [59:10]. [Sharh p. 40].

Notes: 

{1} Allaah’s speech is real and it is one of His attributes. [Sharh p. 40].

{2} In other words, all of the Qur’aan—both its wordings and meanings—is Allaah’s speech which He revealed to His Messenger. The Qur’aan refers to the collection of its words and meanings, not one to the exclusion of the other. [Sharh p. 40].

Notes: 

{1} Since Allaah’s speech is one of His attributes, it is uncreated, just like Allaah Himself. This is the correct belief about the Qur’aan as well: it is part of Allaah’s speech, not something that He created. [Sharh p. 41].

{2} No matter how high a level people attain in terms of eloquence, articulation, and mastery of language and expression, they will remain unable to have speech like that of Allaah. Furthermore, to establish the incontestable superiority of His speech, Allaah Himself challenged humans and jinns to produce something similar [see Sooratul-Israa’ (17):88]; He challenged them to produce ten soorahs like it [see Soorah Hood (11):13]; and He even challenged them to produce just a single soorah like it [see Sooratul-Baqarah (2):23]; and with all of the challenges, He stated that they would remain unable. Thus, after that all, no option was left for them besides accepting and complying with the directives of the Qur’aan which was brought by the Prophet Muhammad (may Allaah mention him with commendation and grant him protection). [Sharh p. 41].

Notes: 

{1} In other words, this is something we believe, accept, and unwaveringly affirm. [Sharh p. 42].

{2} Both of them are from Allaah since He is the One who created them and brings them into existence. The foundation of all goodness lies in us knowing that whatever Allaah wills is what comes into being, and that whatever Allaah does not will does not happen. This should lead us to realize that performance of righteous deeds is a blessing from Allaah, that we must be grateful to Allaah for it, and that we must humbly beseech Him to not cut us off from it. We must also realize that misdeeds are part of Allaah forsaking and punishing a person. Therefore, we must earnestly beseech Him to keep misdeeds away from us, and we must implore Him to not leave us to ourselves regarding performing righteous deeds or avoiding sins. [Sharh pp. 42-43].

{3} Holding the belief that all things happen by Allaah’s decree does not mean that there is no need for deeds, or that results do not have causes that bring them about. Rather, while maintaining the belief that all things take place by Allaah’s decree, a worshipping servant of Allaah must still remain diligent in striving his utmost to obey and worship Allaah, since that is the means by which a person draws nearer to Allaah. [Sharh p. 43].

Notes: 

{1} These three together comprise the foundation upon which Eemaan (accepting and complying with the truth from Allaah) is built: professing sound beliefs by one’s statements, unwaveringly holding those beliefs in one’s heart, and also performing the deeds which attest to those. [Sharh pp. 43-44].

{2} The Eemaan we must have is (comprised of) statements that are good, actions that are good, and intentions that are good. [Sharh p. 45].

{3} In other words, when any person wants to do something that pleases Allaah and would be accepted by Him, that person must intend that he is performing his deed out of obedience to Allaah and in order to draw near to Him. Allaah said, ((And if anyone desires the Hereafter and strives for it with the effort that it requires, while he accepts and complies with the truth from Allaah, then all such people are the ones whose striving shall continue to be accepted and rewarded by Allaah.)) [17:19]. [Sharh p. 45].

Notes: 

{1} The more a person obeys Allaah, the more that person’s Eemaan increases. This is because acts of obedience to Allaah are themselves Eemaan, so having more of them would lead to more Eemaan, and having less of them would lead to less Eemaan. [Sharh pp. 45-46].

{2} Just as Eemaan increases by obedience to Allaah, it also increases by avoiding disobedience. When a person wilfully avoids sins with the intention of pleasing Allaah, drawing nearer to Him, and fearing His punishment, that itself is Eemaan. A person draws nearer to Allaah by fulfilling Allaah’s commands, and also draws nearer to Allaah by avoiding His prohibitions. [Sharh p. 46].

Notes: 

{1} This refers to everything mentioned in the Qur’aan and authentic Sunnah about what happens to a person after death. [Sharh p. 47].

Notes: 

{1} They are Allaah’s signs in the sense that they direct a person to Allaah; and they are manifestations of the infinite wisdom, might, ability, and perfect attributes of the One who brought them into existence. Contemplating these signs and evidences that Allaah has put around us in this world increases the Eemaan of someone who already has Eemaan, and it enables a person who does not have Eemaan to become acquainted with Allaah and to have Eemaan by accepting the religion of Islaam that Allaah prescribed for mankind. [Sharh p. 48].

{2} Referring to the heavens, the earth, and all of the enormous things they contain. [Sharh p. 48].

{3} Contemplating these signs and evidences opens for a person the gates to guidance. It also contributes to making a person’s heart and motives attached to Allaah, and focused on Allaah rather than on any of His creation. [Sharh p. 48].

Notes: 

{1} When dawn comes, the light of the day obliterates the darkness of the night. It stays that way until the sun sets at the end of the day and darkness sets in once more. That alternation as well as its continuity, its precision, its magnitude, and the effects it has upon the world around us all direct us to understand the perfection of the One who made them that way and, in turn, to be mindful of Him, mention Him, be grateful to Him, and worship Him in the best way. [Sharh p. 49].

Notes: 

{1} They completely surround the Earth from every side. [Sharh p. 50].

{2} The stars in the sky serve three functions: they beautify the sky, directions can be determined by them, and some of them are projectiles which are hurled at shayaateen (jinns who are rebelliously disobedient to Allaah) who attempt to ascend and eavesdrop on what is said by the angels in the heavens. The stars are what give the sky its remarkable appearance and they prompt an individual to contemplate their significance as well as the magnificence and perfection of the One who created them and put them where they are. [Sharh p. 50].

{3} Their movement occurs by Allaah’s command and they follow the exact courses that He decreed for them. [Sharh p. 50].

Notes: 

{1} All that happens to them takes place by Allaah’s control and regulation. [Sharh p. 50].

{2} He brought them into existence and made them do what they do for a purpose, not aimlessly. [Sharh p. 51].

{3} Their existence the way they are is evidence of His complete knowledge. [Sharh p. 51].

{4} Contemplating and reflecting upon them leads one to acknowledge the existence of their Originator as well as the fact that He is One and no one else shared with Him in bringing any of these things about. They are clear signs of His unparalleled knowledge, wisdom, perfection, power, and uniqueness. This further leads us to understand that none shares with Him the right to be obeyed completely and worshipped. [Sharh p. 51].

Notes: 

{1} They are a testament to the magnificence of their Creator—Allaah—and they are evidences that He has spread throughout creation which direct people to Him. [Sharh p. 52].

Notes: 

{1} In other words, evidences proving Allaah’s uniqueness, majesty, and infinite ability. [Sharh p. 52].

{2} Despite the presence and ubiquitousness of these evidences, the only individuals who glean benefit from them are the people who have certainty in the truth from Allaah. He said, ((And throughout the earth are signs for those who have certainty.)) [51:20]. [Sharh p. 52].

{3} The heedless do not glean benefit from Allaah’s evidences no matter how many the evidences are or how frequently they see those evidences. Allaah said, ((And there are very many evidences throughout the heavens and the earth which those people who do not accept the truth pass by, yet they remain averse to those evidences.)) [12:105]. Allaah also said, ((Messenger of Allaah, say to those who demand evidences, “Look at all there is throughout the heavens and the earth.” And neither the evidences nor those who convey warning benefit a people who do not accept the truth.)) [10:101]. Allaah further said, ((Messenger of Allaah, truly, those against whom your Lord’s word has taken effect regarding them being punished will not accept the truth even if every evidence should come to them. They will remain that way until they see the painful torment.)) [10:96-97]. [Sharh p. 53].

Notes: 

{1} Evidences that prove the uniqueness and perfection of their creator. Allaah said, ((And throughout the earth are signs for those who have certainty, and also in your own selves. Will you not then see?)) [51:20-21]. [Sharh p. 53].

{2} Ones that evoke amazement at how beautiful, precise, and complete they are. [Sharh p. 53].

{3} They lead one who contemplates them to recognize the perfection of Allaah, their magnificent originator. [Sharh p. 53].

Notes: 

{1} When a person contemplates his own form, he should recognize that his limbs have been made flexible so that he can obey and worship Allaah. Many people witness these signs all around them, and even within themselves but they do not take heed. As a result, they do not benefit from them and they end up directing their hopes, humility, and devotion to other than Allaah. [Sharh p. 54].

{2} The riches and resources throughout creation all belong to Allaah, and no matter how many people ask of Him, and no matter how much they ask, that would still not decrease the bounty that lies with Him in any way. In an authentic hadeeth, the Prophet (may Allaah mention him with commendation and grant him protection) mentioned that Allaah said, “My servants, even if the first ones among you, the last ones among you, the humans among you, and the jinns among you all came forth together in one single location, then asked anything of Me, and I then gave every single person what he asked for, that would not decrease what I have with Me in any way besides what a needle would decrease from the ocean if dipped in and then pulled out.” [Sharh p. 55].

Notes: 

{1} This refers to those who have knowledge of the truth from Allaah and they comply with it. In an authentic hadeeth, the Prophet (may Allaah mention him with commendation and grant him protection) said, “Allaah will continue to plant people as seedlings in this religion whom He uses for His obedience.” [Sharh p. 55].

{2} They respond by devoting themselves to Him; obeying Him; and complying with the directives He prescribed in their beliefs, words, and deeds. [Sharh p. 56].

{3} This is because success, happiness, and salvation only come about by obedience to Allaah and following the guidance He has given us in Islaam. Those who search elsewhere will not attain what they seek. Allaah decreed that none will attain happiness in this world and the hereafter besides those who follow the straight path that He prescribed. [Sharh p. 56].

Notes: 

{1} This line of the poem encourages us to observe Taqwaa and also defines Taqwaa. [Sharh p. 57].

Notes: 

{1} Sincere devotion of deeds means making them purely for Him without contaminating them with any mundane matter such as wanting to be seen by others, heard of by others, and so on. [Sharh p. 57].

{2} This motive can find its way into a person’s intention and it renders one’s deed null and void. [Sharh p. 57].

{3} When performing deeds by which one seeks nearness to Allaah, they must be performed in conformity with the Sunnah; otherwise, they would not be acceptable to Allaah. In this line of the poem, the two prerequisites for acceptance of deeds were mentioned: sincerely devoting all of one’s acts of worship to Allaah alone, and performing them in conformity with the Sunnah. [Sharh p. 58].

Notes: 

{1} Relying upon Allaah essentially means entrusting all matters to Him; submitting oneself to Him; and resorting to Him for support, direction, guidance, and protection. [Sharh p. 59].

{2} Placing full trust in Allaah is the essence of relying upon Him. [Sharh p. 59].

{3} It is necessary to rely upon Allaah in all mundane and religious matters. By relying upon Allaah in mundane matters, one attains adequate wholesome provisions from Allaah; and by relying upon Allaah in religious matters, one attains guidance from Allaah. [Sharh p. 59].

Notes: 

{1} Restraining oneself from what Allaah prohibited requires perseverance. If a person lacks this perseverance, his soul will slip from his control due to the least inclination that presents itself. [Sharh p. 60].

{2} Meaning difficult circumstances and tests that Allaah decrees for one to face. [Sharh p. 60].

{3} Steadfastness in performing acts of obedience to Allaah also requires perseverance. [Sharh p. 60].

{4} This line encourages us to inculcate the three aforementioned categories of perseverance, since doing that enables one to attain true happiness. [Sharh p. 61].

Notes: 

{1} As you proceed to Allaah, you must remain balanced between hope in Him and fear of Him. There are three factors that drive the heart. Love for Allaah is what prompts a person to traverse the path to Allaah and doing what pleases Him, hope in Allaah is what leads the person as he traverses the path, and fear of Allaah is what prevents the person from straying from the path. [Sharh p. 61].

Notes: 

{1} Even though it is on the inside, you must endeavour to keep it clean just as you keep your body and clothing clean on the outside. In fact, purifying the heart is even more deserving of being given attention since it is subject to various ills which can contaminate and corrupt it. [Sharh p. 62].

{2} Purifying the heart comes about by recognizing Allaah’s uniqueness; sincerely devoting all worship to Him alone; remaining true to Allaah at all times; and ensuring that the heart remains engaged in the acts it needs to perform such as having knowledge about Allaah, being mindful of Allaah, mentioning Allaah, having love for Allaah, placing full trust in Allaah, returning to Allaah in all matters, repenting to Allaah, and so on. [Sharh pp. 62-63].

{3} An individual must always take care to examine his own shortcomings and the ills that are present in his heart so that, with Allaah’s assistance, the individual can treat them and cleanse himself of them. If Allaah does not cleanse a person’s heart, that person will face disgrace in this world and punishment in the hereafter, all in proportion to the degree of his heart’s impurities. [Sharh p. 63].

Notes: 

{1} This entails fulfilling their rights and wanting what is best for them, loving for them the good that you love for yourself, disliking for them the bad that you dislike for yourself, caring for them in general, being merciful to the young, being respectful to the elderly, feeling sad over what brings others sadness, feeling happy over what brings others happiness, desiring for others to be united in doing what is correct, wanting them to remain in prosperous circumstances, striving to remove all that harms them, wanting them to be victorious against those who oppose them, and so on. [Sharh p. 63].

{2} The opposite of sincerity towards others is deceiving and betraying them, which are the worst of traits that a heart can have since they will ultimately ruin it. [Sharh p. 63].

Notes: 

{1} In an authentic hadeeth, the Prophet (may Allaah mention him with commendation and grant him protection) said, “A person is upon the same path as his close companion whom he has more love for than others. Therefore, each one of you must give careful consideration to whom he takes as close company.” Thus, an individual who accepts and complies with the truth from Allaah should not keep constant company with anyone and everyone. Rather, he should make his companions those who accept Allaah’s guidance. Whether a person has been granted guidance by Allaah, and whether he accepts it, are matters whose realities are only known to Allaah. However, it is still within our ability as humans to see outward manifestations of that. For instance, establishing obligatory prayers as prescribed is one of the most prominent manifestations; in fact, it is a daily gauge of a person following Allaah’s guidance. Therefore, in light of this example, a person who neglects obligatory prayers is not someone who should be taken as a constant companion, unless one’s aim is to rectify that shortcoming in him. [Sharh p. 64].

Notes: 

{1} That includes people known for perpetrating sins and disobedience to Allaah, as well as those involved in beliefs and practices that have been invented and then claimed to be part of Islaam. Keeping close company with them will adversely affect an individual unless he is someone whom Allaah has blessed with sound knowledge, the ability to effectively impart that knowledge, and the desire for others to do what is correct and pleasing to Allaah. That is the type of individual who is equipped to be in their company for the purpose of rectifying their condition. As for any person in general constantly being around the aforementioned type of people, just for the purpose of company, mixing, and socializing, that will prove detrimental for the person and he may well end up just like them one day because of the effect their constant company will have on him. In our time, there is a new type of constant company people have which did not exist before. It has taken the form of new media like satellite channels, on-demand television, the internet, social media, and the various devices and technologies that go along with those. By way of them, people remain for very long periods in the constant company of others even though they may not interact with them in real life or be in their physical presence. These forms of company are no less dangerous when it comes to ruining people’s minds and morals, as well as their understanding and practice of Islaam. Thus, it is imperative to take necessary precautions against adverse effects. In an authentic hadeeth regarding the effects that company can have, the Prophet (may Allaah mention him with commendation and grant him protection) said, “Similitudes applicable to good and bad company are those of a musk seller and a blacksmith. Regarding the musk seller, either he will give you some, you will buy some from him, or you will find a pleasant scent from him; and regarding the blacksmith, either he will burn your clothes, or you will find a repulsive scent from him.” [Sharh pp. 65-66].

Notes: 

{1} In terms of conduct, words, and actions. [Sharh p. 66].

{2} In life, people will either do to you what you like or what you dislike. They are not all at the same level in terms of the behavior and actions that come to them naturally, and you cannot expect everyone to be perfect. Thus, you should not expect or demand from others what is beyond them. When good emanates from them, they should be shown appreciation, gratitude, and respect; and when they fall short, they should be excused. In life, there will inevitably come interactions with people who may be ignorant or insolent. Their conduct and actions are to be overlooked, and their harm is not to be reciprocated. When someone verbally or physically harms you, do not harm him; if he deprives you of what is yours, do not deprive him; if he cuts ties with you, maintain ties with him; and if he is unfair towards you, remain fair towards him. Furthermore, a person whose conduct and actions may be undesirable will not necessarily always remain that way. Others are to deal with him well and appropriately so that he will eventually learn what is correct from them. They should not do the opposite by reciprocating his undesirable behaviour and, thus, become like him. [Sharh pp. 66-68].

{3} Allaah said, ((Messenger of Allaah, accept the deeds and conduct which people readily offer and which are feasible for them; instruct people to do what is acceptable; and turn away from those who behave insolently, without reciprocating their insolence.)) [7:199]. [Sharh p. 68].

Notes: 

{1} One should neither think that this world lasts forever, nor expect to live for a long time. Life in this world is temporary, and we proceed throughout it to the everlasting abode of the hereafter. It was authentically reported that ‘Abdullaah ibn ‘Umar (may Allaah be pleased with both of them) stated: Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) took hold of my shoulder and then said, “Be in this world as if you are someone in a land other than your own, or someone continuously travelling along his path to reach his final destination.” Therefore, the state of a person who accepts and complies with the truth from Allaah is to be one of those two: he to be either like someone who resides in a land that is not his, and his focus is preparing the provisions he needs in order to return to his homeland; or he is to be like someone who is constantly travelling, and he keeps proceeding towards his destination throughout each day and night. [Sharh pp. 68-70].

{2} A person remaining prepared happens by constantly fulfilling the obligations prescribed in Islaam’s teachings, and by remaining away from all that it prohibits, because he will eventually depart from this world and move on to the hereafter where he will be recompensed for what he had done. [Sharh p. 69].

{3} Life in this world is to be used to prepare the necessary provision for the hereafter. The type of provisions a person prepares in this life will determine the type of fruits he reaps on the Day of Recompense. If the seeds that one plants now are wholesome, he will find the wholesome fruits of Allaah’s reward at that time. However, if the seeds one that plants now are unwholesome, he will find the fruits of Allaah’s punishment at that time. Allaah said, ((In addition, take for yourselves the provision that you require, since the best provision is protecting yourselves from Allaah’s punishment. Thus, people of understanding, you must protect yourselves from My punishment.)) [2:197]. [Sharh p. 70].

Notes: 

{1} Those being the Salaf (foremost generations of Islaam), especially the Companions (may Allaah be pleased with all of them). Their path is the one to traverse since their lives were ones of steadfastness in attaining beneficial knowledge, adhering to that knowledge, and performing righteous deeds. No one who follows their example would end up among the unfortunate or miserable. [Sharh pp. 70-71].

Notes: 

{1} An authentic hadeeth states that “the Prophet (may Allaah mention him with commendation and grant him protection) would mention Allaah in all of his circumstances.” That means whether standing, sitting, lying down, setting out to a place, returning from a place, and so on. [Sharh p. 71].

{2} It would be incorrect to say that Allaah is not to be mentioned except at such-and-such time. General words of thikr, which are not linked to particular times, can be used to mention Allaah at any time. However, it should be noted that in addition to those general ones, there are certain words of thikr that are prescribed in connection with particular times such as the early part of the day, the latter part of the day, following obligatory prayers, and so on. [Sharh p. 71].

Notes: 

{1} Mentioning the words of thikr within yourself. [Sharh p. 72].

{2} Verbalizing the words of thikr and saying them out loud. [Sharh p. 72].

{3} That would yield happiness and comfort for one’s heart and soul. These are the first of several virtues of mentioning Allaah which the author will cite. [Sharh p. 72].

Notes: 

{1} This is a second virtue of mentioning Allaah. Examples of what it produces in this world include physical wellness and strength, clarity of mind, and wholesomeness of life. Then, in the hereafter, even greater benefits and rewards await. [Sharh p. 72].

{2} This is a third virtue. Shaytaan is an enemy to those who wish to obey Allaah. When they are heedless, shaytaan seizes the chance to whisper and urge them to disobey Allaah. However, when they are mindful of Allaah and they mention Him, shaytaan retreats. An explanation in this regard narrated from ‘Abdullaah ibn ‘Abbaas (may Allaah be pleased with both of them) mentions that shaytaan constantly exerts force upon the heart of a human. Thus, when the person is forgetful and heedless, shaytaan whispers; but when the person mentions Allaah, shaytaan retreats. [Sharh p. 73].

Notes: 

{1} Referring to Muhammad, the one whom Allaah chose as His final Messenger to all of creation, may Allaah mention him with commendation and grant him protection.

{2} A fourth virtue of mentioning Allaah is that it enables one to be foremost in pleasing Allaah. An authentic hadeeth mentions that while Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) was once travelling along the path to Makkah, he passed a mountain called Jumdaan and said to those with him, “Proceed. This is Jumdaan. Those who set themselves apart from others by way of a particular deed are the ones who will move ahead most on their journey.” The Companions present asked, “Messenger of Allaah, what do you mean by ‘set themselves apart from others by way of a particular deed’?” He replied, “The men and women who mention Allaah much.” [Sharh p. 74].

Notes: 

{1} An authentic hadeeth mentions that the Prophet (may Allaah mention him with commendation and grant him protection) once addressed his Companion, Mu‘aath ibn Jabal (may Allaah be pleased with him), and told him, “Mu‘aath, I swear by Allaah that I truly have much love for you. Therefore, Mu‘aath, I advise you to not neglect to say at the end of each prayer, ‘O Allaah, I implore You to assist me in making mention of You, being grateful to You, and worshipping You in the best way’.” A fifth virtue that could perhaps be understood from this is that seeking Allaah’s assistance to mention Him is part of complying with an instruction given by Allaah’s Messenger (may Allaah mention him with commendation and grant him protection) to an individual whom he loved very much due to that individual’s standing with Allaah and obedience to Him, and Allaah knows best. [Sharh p. 74].

Notes: 

{1} About what would make it easy for him to fulfil the directives of Islaam in obedience to Allaah. This is a sixth virtue of mentioning Allaah. [Sharh p. 75].

Notes: 

{1} With mention of Allaah. This refers to the authentic hadeeth in which ‘Abdullaah ibn Busr (may Allaah be pleased with him) stated: A man came to the Prophet (may Allaah mention him with commendation and grant him protection) then said, “Messenger of Allaah, the prescribed directives of Islaam have become many for us, so what is a comprehensive gate to goodness to which we can consistently adhere?” He replied, “Ensure that your tongue remains moist with mention of Allaah, the Almighty and Most Majestic.” [Sharh p. 75].

{2} The man said the directives had become many for him. He was not asking to be excused from any. Rather, he was requesting something he could consistently do in order to make the prescribed acts of worship easier for him to perform. He was told to give attention to mentioning Allaah because that assists a person in carrying out what Allaah prescribed, whereas heedlessness of Allaah leads one to find difficulty in that. [Sharh pp. 75-76].

Notes: 

{1} The more a person mentions Allaah, the more seedlings he would have planted for him in Jannah, without putting himself through hardship. This is a seventh virtue of mentioning Allaah. In an authentic hadeeth, the Prophet (may Allaah mention him with commendation and grant him protection) said, “The night I was taken up through the heavens, I met the Prophet Ibraaheem who said, ‘Muhammad, convey my salaam (supplication for protection) to your Ummah and tell them that the soil of Jannah is pure, its water is sweet, it is a level plain, and its seedlings are the phrases subhaanallaah (Allaah is perfect in every way), al-hamdu lillaah (all praise belongs to Allaah), laa ilaaha illallaah (none has the right to be worshipped except Allaah), and allaahu akbar (Allaah is the greatest)’.” [Sharh p. 77].

{2} All the acts of worship and obedience to Allaah that a person performs in this world are preparation for what lies ahead in the hereafter. This concept is related to the aforementioned seventh virtue, and Allaah knows best. [Sharh p. 77].

Notes: 

{1} This can be understood from the statement of Allaah addressed to His obedient servants, ((Therefore, make mention of Me. When you do that, I will make mention of you.)) [2:152]. Thus, being mentioned by Allaah is an eighth virtue, and further elaboration of it comes in an authentic hadeeth in which the Prophet (may Allaah mention him with commendation and grant him protection) stated that Allaah said regarding any individual among His obedient servants, “If he mentions Me within himself, I will mention him within My self; and if he mentions Me in an assembly, I will mention him in an assembly that is even better than them.” [Sharh p. 77].

{2} In an authentic hadeeth, the Prophet (may Allaah mention him with commendation and grant him protection) stated that Allaah said, “I will be with My servant as long as he mentions Me and his two lips move with mentioning Me.” Thus, Allaah being with a person is a ninth virtue of mentioning Him. There is also an authentic hadeeth that combines this virtue with the previous one, and its wording is, “I will be to My servant as He expects Me to be, and I will be with him whenever he mentions Me. If he mentions Me within himself, I will mention him within My self; and if he mentions Me in an assembly, I will mention him in an assembly that is even better than them.” [Sharh p. 78].

Notes: 

{1} It will come to the people of Jannah naturally by Allaah’s inspiration, just like breathing does. [Sharh p. 79].

{2} Although they would no longer have to fulfil the obligations that Allaah prescribed for them in this world, they will still continue to mention Allaah and find immense enjoyment and solace in doing so. This is a tenth virtue. [Sharh p. 79].

Notes: 

{1} This is an eleventh virtue: attaining Allaah’s love. When a person mentions Allaah often while using the prescribed words for doing so, it indicates that the person has love for Allaah; and just as being constant in reviewing and repeating things that one has studied is among the important paths that lead to attaining knowledge, being constant in mentioning Allaah is among the important paths that lead to attaining Allaah’s love. [Sharh p. 80].

Notes: 

{1} This is a twelfth virtue, and the last one that the author drew attention to: avoidance of saying things that are reprehensible according to Islaam’s teachings, some of which are major sins. [Sharh p. 80].

Notes: 

{1} This implies that if there was nothing else to say about the subject of mentioning Allaah, the eleventh and twelfth virtues cited by the author suffice to show how important is. A person’s tongue will inevitably utter words, and those will either be in the person’s favour or against him. If a person does not occupy his soul with truth and purpose, his soul will occupy him with falsehood and lack of purpose. If he does not occupy his heart with love for Allaah, his heart will occupy him with love for other than Allaah. If he does not occupy his tongue with what pleases Allaah, his tongue will occupy him with what displeases Allaah. Thus, an individual has to decide which of the two outcomes he wants for himself, since it can only be one or the other. [Sharh pp. 80-81].

{2} Allaah’s uniqueness in His right to be worshipped is what we mention Him with when we say “laa ilaaha illallaah” (none has the right to be worshipped except Allaah) and that is the finest way that we can mention Him. It is a simple phrase to say and the one whose meaning all of Allaah’s servants are most in need of recognizing, accepting, professing, and acting in compliance with. It preceded in discussion of line 7 in this poem that we are to affirm Allaah’s uniqueness by way of our knowledge about Him and by way of our actions that we devote to Him. [Sharh p. 23, 81].

Notes: 

{1} Prevalence of ignorance is the cause of us being heedless and falling short in our worship of Allaah, whereas knowledge is what provides enlightenment and assists us in mentioning Allaah, remaining mindful of Him, and worshipping Him properly. [Sharh p. 82].

Notes: 

{1} In other words, be persistent in supplicating and asking of Him. [Sharh p. 82].

{2} “Special assistance” here entails Allaah assisting you in accomplishing what is best for you in all mundane and religious matters, and not leaving you to your own devices. The opposite of this special assistance is being forsaken, which entails Allaah leaving you to your own devices and not granting you any assistance. [Sharh p. 83].

{3} “Success” here entails attaining what is profitable for oneself and not suffering loss; in other words, attaining all that one hopes for, and being protected against all that one hopes to avoid. [Sharh p. 83].

Notes: 

{1} At the end of one of the poem’s manuscript copies, there is a note from a student of the author saying, “May Allaah forgive the one who copied it, the one who composed it, those who read it, those who say Aameen (O Allaah, I implore You to respond), and all who submit to Allaah in Islaam. May Allaah grant His commendation to the Prophet Muhammad. 1345h.” [Sharh p. 4; Majmoo‘ Mu’allafaat ash-Shaykh al-‘Allaamah ‘Abdir-Rahmaan ibn Naasir as-Sa‘dee 6/869].