LEADERSHIP COMES BY PATIENCE AND CERTAINTY
(26) And He, free from all imperfections, has informed us that this
leadership is obtained by patience (sabr) and certainty (yaqeen) for
He, the Exalted said:
And We made from among them, leaders, giving guidance
under Our Command, when they were patient and believed
with certainty in Our Signs. [Soorah as-Sajdah (32):24]
Therefore, it is by patience and certainty that leadership in the
religion is obtained.
(27) It is said that it is ‘Patience (in keeping) away from the world
(by being occupied in worship),’ and it is said, ‘Patience in the face
of trials,’ and it is also said, ‘Patience in keeping away from the
forbidden things.’ ‘However, what is correct is that leadership is
obtained by patience in all of this, patience in fulfilling the obligatory
duties of Allaah, patience in avoiding His prohibitions and patience
over the decrees (of Allaah).
(28) Allaah put both patience and certainty together since they are
both (the source of) the happiness of the servant. Losing them both
makes him lose his happiness. The heart is invaded by the various
calamities of desires and lusts (shahawaat) which are in opposition
to the command of Allaah, and also by the calamities of doubts
which are in opposition to His goodness.
(29) Therefore, by patience, the desires and lusts are repelled and
with certainty, the doubts are repelled. The desire (shahwah) and
the doubt (shubhah) are in opposition to the religion from every
single aspect. None will be saved from the punishment of Allaah
except the one who repelled his desires with patience and his doubts
with his certainty.
(30) This is why Allaah, free from all imperfection, informed about
the loss and ruin of the actions of the people of doubts, lusts and
desires:
Like those before you, they were mightier than you in power,
and more abundant in wealth and children. They had enjoyed
their portion awhile, so enjoy your portion awhile as those
page:10
before you enjoyed their portion awhile … [Soorah at-Taubah
(9):69].
This enjoyment is their enjoyment of their share of lusts and
desires, then He said:
…And you indulged in play and pastime (and in telling lies
against Allaah and His Messenger Muhammad) as they
indulged in play and pastime… [Soorah at-Taubah (9):69].
And this is arguing with falsehood about the religion of Allaah and it
is the argument and fooling around of the people of doubts. Then He
said:
…Such are they whose deeds are in vain in this world and in
the Hereafter. Such are they who are the losers. [Soorah atTaubah (9):69].
(31) So Allaah, free from all imperfections, attached the wastage
and ruin of ones actions and loss with the following of desires, which
is taking enjoyment from one’s share of desires, and with the
following of doubts, which is arguing by falsehood.
LEADERSHIP IS ALSO BY CALLING TO ALLAAH WITH WHAT
HE HAS COMMANDED
(32) Just as He, free from all imperfections, has linked leadership in
the religion with patience and certainty, the aayah’ also contains
two further principles:
(i) The first: Calling to Allaah and to the guidance of His creation.
(ii) The second: Guiding them with what He has commanded, upon
the tongue of His Messenger, not what is demanded by their
intellects, opinions, political manoeuvres, tastes and the
blind-following of their predecessors, without any proof from Allaah.
Because He said:
Page:11
… giving guidance under Our Command, when they were
patient … [Soorah as-Sajdah (32):24].
FOUR PRINCIPLES
(33) So these are the four principles that the aayah contains:
The First Principle: Patience-and that is restraining the soul from
the prohibitions of Allaah, keeping it confined to the commandments
of Allaah and preventing it from complaining about and becoming
angered with His decrees.
The Second Principle: Certainty-and that is firm, established and
unshakeable faith in which there is no doubt and (the faith) which
does not hesitate, suspect or doubt in the five fundamentals that
Allaah, the Exalted, has mentioned in His saying:
It is not Al-Birr (piety, righteousness and obedience to
Allaah) that you turn your faces towards east and (or) west
(in prayers); but Al-Birr is (the quality of) the one who
believes in Allaah, the Last Day, the Angels, the Book and the
Prophets. [Soorah al-Baqarah (2):177].
and in His saying:
And whosoever disbelieves in Allaah, His Angels, His Books,
His Messengers and the Last Day-then indeed he has strayed
far away. [Soorah an-Nisaa (4):136].
and His saying:
The Messenger believes in what has been sent down to him
from his Lord, and (so do) the believers. Each one believes in
Allaah, His Angels, His Books and His Messengers. They say,
‘We make no distinction between one another of His
Messengers.’ [Soorah al-Baqarah (2):285].
And having faith in the Final Day is included in having faith in the
Books and Messengers.
Page:12
(i) The Messenger (sallallahu alaihiwasallam) combined them all in
the hadeeth of Umar in his saying about eemaan, “That you
believe in Allaah, His Angels, His Books, His Messengers and
the Final Day.” [reported by al-Bukharee (1/20) and Muslim (1/37)
from Umar ibn al-Khattaab]. Whoever does not believe in these five
is not a believer.
(ii) Certainty is that a (person’s) faith in these fundamentals is
strengthened until they become visible to the heart, evident to it,
their relationship to keen insight (baseerah) being like the relation
of the sun and the moon to the sight (i.e., clearly visible). It is for
this reason that one from the Salaf said, “Verily faith (eemaan) is
(but) certainty (yaqeen), all of it.”
The Third Principle:
LEADERSHIP COMES BY PATIENCE AND CERTAINTY
(26) And He, free from all imperfections, has informed us that this
leadership is obtained by patience (sabr) and certainty (yaqeen) for
He, the Exalted said:
And We made from among them, leaders, giving guidance
under Our Command, when they were patient and believed
with certainty in Our Signs. [Soorah as-Sajdah (32):24]
Therefore, it is by patience and certainty that leadership in the
religion is obtained.
(27) It is said that it is ‘Patience (in keeping) away from the world
(by being occupied in worship),’ and it is said, ‘Patience in the face
of trials,’ and it is also said, ‘Patience in keeping away from the
forbidden things.’ ‘However, what is correct is that leadership is
obtained by patience in all of this, patience in fulfilling the obligatory
duties of Allaah, patience in avoiding His prohibitions and patience
over the decrees (of Allaah).
(28) Allaah put both patience and certainty together since they are
both (the source of) the happiness of the servant. Losing them both
makes him lose his happiness. The heart is invaded by the various
calamities of desires and lusts (shahawaat) which are in opposition
to the command of Allaah, and also by the calamities of doubts
which are in opposition to His goodness.
(29) Therefore, by patience, the desires and lusts are repelled and
with certainty, the doubts are repelled. The desire (shahwah) and
the doubt (shubhah) are in opposition to the religion from every
single aspect. None will be saved from the punishment of Allaah
except the one who repelled his desires with patience and his doubts
with his certainty.
(30) This is why Allaah, free from all imperfection, informed about
the loss and ruin of the actions of the people of doubts, lusts and
desires:
Like those before you, they were mightier than you in power,
and more abundant in wealth and children. They had enjoyed
their portion awhile, so enjoy your portion awhile as those
10
before you enjoyed their portion awhile … [Soorah at-Taubah
(9):69].
This enjoyment is their enjoyment of their share of lusts and
desires, then He said:
…And you indulged in play and pastime (and in telling lies
against Allaah and His Messenger Muhammad) as they
indulged in play and pastime… [Soorah at-Taubah (9):69].
And this is arguing with falsehood about the religion of Allaah and it
is the argument and fooling around of the people of doubts. Then He
said:
…Such are they whose deeds are in vain in this world and in
the Hereafter. Such are they who are the losers. [Soorah atTaubah (9):69].
(31) So Allaah, free from all imperfections, attached the wastage
and ruin of ones actions and loss with the following of desires, which
is taking enjoyment from one’s share of desires, and with the
following of doubts, which is arguing by falsehood.
LEADERSHIP IS ALSO BY CALLING TO ALLAAH WITH WHAT
HE HAS COMMANDED
(32) Just as He, free from all imperfections, has linked leadership in
the religion with patience and certainty, the aayah’ also contains
two further principles:
(i) The first: Calling to Allaah and to the guidance of His creation.
(ii) The second: Guiding them with what He has commanded, upon
the tongue of His Messenger, not what is demanded by their
intellects, opinions, political manoeuvres, tastes and the
blind-following of their predecessors, without any proof from Allaah.
Because He said:
Page:11
… giving guidance under Our Command, when they were
patient … [Soorah as-Sajdah (32):24].
FOUR PRINCIPLES
(33) So these are the four principles that the aayah contains:
The First Principle: Patience-and that is restraining the soul from
the prohibitions of Allaah, keeping it confined to the commandments
of Allaah and preventing it from complaining about and becoming
angered with His decrees.
The Second Principle: Certainty-and that is firm, established and
unshakeable faith in which there is no doubt and (the faith) which
does not hesitate, suspect or doubt in the five fundamentals that
Allaah, the Exalted, has mentioned in His saying:
It is not Al-Birr (piety, righteousness and obedience to
Allaah) that you turn your faces towards east and (or) west
(in prayers); but Al-Birr is (the quality of) the one who
believes in Allaah, the Last Day, the Angels, the Book and the
Prophets. [Soorah al-Baqarah (2):177].
and in His saying:
And whosoever disbelieves in Allaah, His Angels, His Books,
His Messengers and the Last Day-then indeed he has strayed
far away. [Soorah an-Nisaa (4):136].
and His saying:
The Messenger believes in what has been sent down to him
from his Lord, and (so do) the believers. Each one believes in
Allaah, His Angels, His Books and His Messengers. They say,
‘We make no distinction between one another of His
Messengers.’ [Soorah al-Baqarah (2):285].
And having faith in the Final Day is included in having faith in the
Books and Messengers.
Page:12
(i) The Messenger (sallallahu alaihiwasallam) combined them all in
the hadeeth of Umar in his saying about eemaan, “That you
believe in Allaah, His Angels, His Books, His Messengers and
the Final Day.” [reported by al-Bukharee (1/20) and Muslim (1/37)
from Umar ibn al-Khattaab]. Whoever does not believe in these five
is not a believer.
(ii) Certainty is that a (person’s) faith in these fundamentals is
strengthened until they become visible to the heart, evident to it,
their relationship to keen insight (baseerah) being like the relation
of the sun and the moon to the sight (i.e., clearly visible). It is for
this reason that one from the Salaf said, “Verily faith (eemaan) is
(but) certainty (yaqeen), all of it.”
The Third Principle:
LEADERSHIP COMES BY PATIENCE AND CERTAINTY
(26) And He, free from all imperfections, has informed us that this
leadership is obtained by patience (sabr) and certainty (yaqeen) for
He, the Exalted said:
And We made from among them, leaders, giving guidance
under Our Command, when they were patient and believed
with certainty in Our Signs. [Soorah as-Sajdah (32):24]
Therefore, it is by patience and certainty that leadership in the
religion is obtained.
(27) It is said that it is ‘Patience (in keeping) away from the world
(by being occupied in worship),’ and it is said, ‘Patience in the face
of trials,’ and it is also said, ‘Patience in keeping away from the
forbidden things.’ ‘However, what is correct is that leadership is
obtained by patience in all of this, patience in fulfilling the obligatory
duties of Allaah, patience in avoiding His prohibitions and patience
over the decrees (of Allaah).
(28) Allaah put both patience and certainty together since they are
both (the source of) the happiness of the servant. Losing them both
makes him lose his happiness. The heart is invaded by the various
calamities of desires and lusts (shahawaat) which are in opposition
to the command of Allaah, and also by the calamities of doubts
which are in opposition to His goodness.
(29) Therefore, by patience, the desires and lusts are repelled and
with certainty, the doubts are repelled. The desire (shahwah) and
the doubt (shubhah) are in opposition to the religion from every
single aspect. None will be saved from the punishment of Allaah
except the one who repelled his desires with patience and his doubts
with his certainty.
(30) This is why Allaah, free from all imperfection, informed about
the loss and ruin of the actions of the people of doubts, lusts and
desires:
Like those before you, they were mightier than you in power,
and more abundant in wealth and children. They had enjoyed
their portion awhile, so enjoy your portion awhile as those
10
before you enjoyed their portion awhile … [Soorah at-Taubah
(9):69].
This enjoyment is their enjoyment of their share of lusts and
desires, then He said:
…And you indulged in play and pastime (and in telling lies
against Allaah and His Messenger Muhammad) as they
indulged in play and pastime… [Soorah at-Taubah (9):69].
And this is arguing with falsehood about the religion of Allaah and it
is the argument and fooling around of the people of doubts. Then He
said:
…Such are they whose deeds are in vain in this world and in
the Hereafter. Such are they who are the losers. [Soorah atTaubah (9):69].
(31) So Allaah, free from all imperfections, attached the wastage
and ruin of ones actions and loss with the following of desires, which
is taking enjoyment from one’s share of desires, and with the
following of doubts, which is arguing by falsehood.
LEADERSHIP IS ALSO BY CALLING TO ALLAAH WITH WHAT
HE HAS COMMANDED
(32) Just as He, free from all imperfections, has linked leadership in
the religion with patience and certainty, the aayah’ also contains
two further principles:
(i) The first: Calling to Allaah and to the guidance of His creation.
(ii) The second: Guiding them with what He has commanded, upon
the tongue of His Messenger, not what is demanded by their
intellects, opinions, political manoeuvres, tastes and the
blind-following of their predecessors, without any proof from Allaah.
Because He said:
11
… giving guidance under Our Command, when they were
patient … [Soorah as-Sajdah (32):24].
FOUR PRINCIPLES
(33) So these are the four principles that the aayah contains:
The First Principle: Patience-and that is restraining the soul from
the prohibitions of Allaah, keeping it confined to the commandments
of Allaah and preventing it from complaining about and becoming
angered with His decrees.
The Second Principle: Certainty-and that is firm, established and
unshakeable faith in which there is no doubt and (the faith) which
does not hesitate, suspect or doubt in the five fundamentals that
Allaah, the Exalted, has mentioned in His saying:
It is not Al-Birr (piety, righteousness and obedience to
Allaah) that you turn your faces towards east and (or) west
(in prayers); but Al-Birr is (the quality of) the one who
believes in Allaah, the Last Day, the Angels, the Book and the
Prophets. [Soorah al-Baqarah (2):177].
and in His saying:
And whosoever disbelieves in Allaah, His Angels, His Books,
His Messengers and the Last Day-then indeed he has strayed
far away. [Soorah an-Nisaa (4):136].
and His saying:
The Messenger believes in what has been sent down to him
from his Lord, and (so do) the believers. Each one believes in
Allaah, His Angels, His Books and His Messengers. They say,
‘We make no distinction between one another of His
Messengers.’ [Soorah al-Baqarah (2):285].
And having faith in the Final Day is included in having faith in the
Books and Messengers.
12
(i) The Messenger (sallallahu alaihiwasallam) combined them all in
the hadeeth of Umar in his saying about eemaan, “That you
believe in Allaah, His Angels, His Books, His Messengers and
the Final Day.” [reported by al-Bukharee (1/20) and Muslim (1/37)
from Umar ibn al-Khattaab]. Whoever does not believe in these five
is not a believer.
(ii) Certainty is that a (person’s) faith in these fundamentals is
strengthened until they become visible to the heart, evident to it,
their relationship to keen insight (baseerah) being like the relation
of the sun and the moon to the sight (i.e., clearly visible). It is for
this reason that one from the Salaf said, “Verily faith (eemaan) is
(but) certainty (yaqeen), all of it.”
The Third Principle:
(i) These types of people are the most-excellent of all the types of
people, the highest of them in rank on the Day of Judgement in the
Sight of Allaah and those whom Allaah has excluded from the losers
(mentioned) in His saying:
By Al-‘Asr (the time). Verily man is in loss. Except those who
believe, do righteous good deeds, and recommend one
another to the truth and recommend one another to patience.
[Soorah al-Asr (103):1~3].
(ii) So He, free from all imperfection, swore an oath over the ruin
and loss of mankind, but excepted the one who perfected himself
with faith and righteous actions and who perfected others by
advising them with both of these things (faith and righteous
actions). This is why Imaam ash-Shaafi’ee (may Allaah have mercy
Page:13
on him) said, “If all of mankind were to reflect upon Soorah al-Asr,
it would suffice them.” 8
(iii) No one can be from among the followers of the Messenger ρ in
reality except the one who calls to Allaah with clear insight and
evidence (baseerah):
Say (O Muhammad (ρ)), ‘This is my way. I invite unto Allaah
with keen insight and sure knowledge, I and whosoever
follows me.’ [Soorah al-Yoosuf (12):10]
(iv) His saying, “… I invite unto Allaah …” explains his way,
which he is upon, since his way and the way of his followers is
calling to Allaah. Therefore, whoever does not call to Allaah is not
upon his way.
(v) And His saying, “… with keen insight and sure knowledge
(baseerah) …” (regarding this) Ibn al-A’raabi said, “Al-Baseerah:
(meaning) firmness in the religion.” And it is said, “Al-Baseerah is
8
Ibn al-Qayyim said, “And an explanation of this is that by the completion and
perfection of the four levels, an individual attains the limit in his perfection. The first:
Knowing the truth; the second: acting upon it; the third: teaching it to the one who is not
conversant with it and the fourth: having patience in learning it, acting upon it and
teaching it.
So Allaah, the Exalted, mentioned the four levels in this soorah and He, free from all
imperfection, swore an oath in this soorah, by time, that every person is certainly in
loss and ruin save those who have faith and do righteous actions. They are the ones
who act upon whatever they know of the truth, and this is (yet another level). They
recommend each other to the truth. They advise one another by teaching and directing
– this is the third level. They recommend each other to patience. They remain patient
upon the truth and they advise each other to have patience upon it and to be firm upon
it – this is the fourth level.
And this is the limit of perfection, for perfection is that a person should be perfect in his
self, as well as one who strives to perfect others. His perfection is achieved by
correcting his two strengths, knowledge and action. The correctness of the strength in
knowledge is due to faith (eemaan) and the correctness of the strength in action is by
righteous actions. His perfecting others is by teaching them, having patience in this and
recommending them to have patience upon knowledge and to act upon it. This soorah,
despite its brevity, is one of the most comprehensive of the soorahs of the Qur’aan in
gathering goodness in its entirety. All praise is due to Allaah who made His Book
sufficient (free of need) from everything besides it, a healing for every disease and a
guide to every good.” Miftaah Daarus-Sa’aadah (1/61).
Page:14
keen insight, just as it is said to an intelligent person, ‘You have
baseerah in this,’ meaning keen insight. A poet said:
In those who first departed among the generations
Are insights (of sure knowledge) for us
(vi) What is correct is that keen insight is a fruit of sure knowledge.
So when one has sure knowledge he has keen and perceptive
insight. Whoever lacks sure knowledge lacks insight, and it is as if
he has no sure knowledge. The root of this word (baseerah) is from
‘dhuhoor’ (visibility) and ‘bayaan’ (elucidation). The Qur’aan consists
of basaa’ir (pl. of baseerah), meaning evidences, guidance and
elucidation which lead to the truth and guide to right conduct. This
is why it is said about the trail of blood which gives evidence to the
game animal (that has been shot), that it is ‘baseerah.’
(vii) So this aayah indicates that the one who is not upon sure
knowledge is not one of the followers of the Messenger ρ whose
followers are the ones who possess sure knowledge and keen
insights. This is why He said, “… I and whosoever follows me
…”
(viii) If the meaning was, “I call upon Allaah, I and whosoever
follows me …” and “… whosoever follows me …” refers back to the
nominative pronoun in “I invite unto …” and this conjunction has
been made for the purpose of clarification, then this is a proof that
the followers of the Messenger ρ are the ones who call to Allaah and
His Messenger ρ.
(ix) If the wording “… and whosoever follows me …” is in
conjunction with the genitive pronoun in “… my way …” then the
(meaning) is, “This is my way and the way of those who follow me.”
In both considerations (of the meaning) his ρ path and the path of
whoever follows him is calling to Allaah.
To be continued In shaa Allah