Rediscovering Ramadaan #15

Ibn al-Qayyim says in his Al-Fawaaid ( did I mention how obsessed I am with it? Oh, I did? Well, I’m telling you again.);

“The root of all goodness is to know that what Allaah has willed, is and what He has not willed will never be. By this you’ll come to be convinced that all good deeds are from His bounty, and you become grateful and humble yourself to Him lest you’re cut off from this bounty.

Likewise, you’ll learn that evil stem from Him leaving you to your own devices, as punishment. So you plead with Him that He comes in between you and your ego.

And that He doesn’t leave you to your own devices regarding doing good deeds and restraining from evil.

The sages ( of Islaam) are unanimous about the fact that the root of every goodness is the tawfeeq (facilitation) of Allaah for His slave. And that the root of all evil is Allaah leaving one to their own devices.

So if all goodness have their origin in tawfeeq, which is ultimately in the Hands of Allaah and not in the control of the individual, then it follows that the key to tawfeeq is ducaa, vulnerability, seeking His protection, and having Him as the focus of one’s yearnings and worries.

When the individual is given this key it’s because Allaah wishes to open doors for them. And when one is blinded to this key, then the door of goodness remains inaccessible.

The leader of the believers, Cumar bin al-Khattaab said ; ‘ I’m not too concerned about the answer to my ducaa. I’m more concerned with the ducaa itself; because if I’m inspired to make ducaa then that means that it’d be answered.’

In accordance to the intention of the person, their ambition, their goal, and their wishes, will be the magnitude of Allaah’s tawfeeq. The aid of Allaah, then, comes down on one in proportion to how badly one desires it,  and the same goes for being abandoned by Allaah.

So Allaah is the best of judges, and the most cognizant of those who know. He places tawfeeq where it’s deserved and apt, and withdraws His tawfeeq from where it’s not deserved.  And He is the Most knowledgeable, the Most Wise.

Thus, whoever loses out on something it’s because of lack of gratitude, humbleness, and ducaa. And whoever gains things by the will and help of Allaah, does so because of gratitude, true  humility and ducaa.
And all of that is upheld by patience, because it’s to eemaan what the head is to the body; and if the head is cut off, then the body can’t live any longer.”

Al-Fawaaid, p.103

 أساسُ كلِّ خيرٍ أن تعلَم أنَّ ما شاء اللهُ كان وما لَم يشأ لَم يكن، فتيقَّن حينئذٍ أنَّ الحسناتِ مِن نِعمه. فتشكرَه عليها وتتضَرَّعَ إليه أن لا يقطعَها عنك، وأنَّ السيِّئاتِ مِن خذلانِه وعقوبتِه، فتَبْتَهِلَ إليه أن يَحُولَ بينك وبينها، ولا يَكِلَكَ في فعلِ الحسنات وترك السيِّئات إلى نفسِك، وقد أَجْمع العارفون على أنَّ كلَّ خيرٍ فأصلُه بتوفيقِ الله للعبد، وكلَّ شرٍّ فأصلُه خذلانه لعبده،

فإذا كان كلُّ خيرٍ فأصلُه التوفيق وهو بيد الله لا بيد العبدِ؛ فمفتاحُه الدعاءُ والافتقارُ وصدقُ اللَّجَأ والرغبةِ والرهبةِ إليه، فمتى أعطى العبدَ هذا المفتاحَ فقد أراد أن يفتح له، ومتى أضلَّه عن المفتاح بقي بابُ الخير مُرْتَجًّا دونه .
قال أمير المؤمنين عمر بن الخطاب إني لا أحمل هم الإجابة ، ولكن أحمل هم الدعاء ، فإذا ألهمت الدعاء ، فإن الإجابة معه وعلى قدر نية العبد وهمته ومراده ورغبته في ذلك يكون توفيقه سبحانه و إعانته ، فالمعونة من الله تنزل على العباد على قدر هممهم وثباتهم ورغبتهم ورهبتهم ،والخذلان ينزل عليهم على حسب ذلك 
فاللَّه سبحانه – أحكم الحاكمين وأعلم العالمين. يضع التوفيق في مواضعه اللائقة به ، والخذلان في المواضع اللائقة به.
هو العليم الحكيم

وما أُتي مَن أُتي إلاَّ مِن قِبَل إضاعة الشكرِ وإهمالِ الافتقار والدعاء، ولا ظَفِرَ مَن ظَفِرَ – بمشيئة الله وعونِه – إلاَّ بقيامه بالشكرِ وصدقِ الافتقارِ والدعاء.

و ملاك ذلك الصبر فإنه من الإيمان بمنزلة الرأس من الجسد؛.فإذا قطع الرأس فلا بقاء للجسد.

الفوائد، ص. ١٠٣

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