Abridged Madaarij Al-Saalikeen

By Ibn Qayyim

The book entitled "Madaarij Al-Saalikeen" represents one of the significant contributions of Ibn Qayyim Al-Jawziyyah. Within its pages takes place the initial stage of the journey of servitude (Ubudiyah) — awakening. This phase involves alerting and rousing the heart from the sleep of heedlessness.

 

This blessed book acts as a catalyst for one's spiritual awakening, turning them into sincere seekers of Allah. The seeker, now awakened, rolls up his sleeves and musters the courage necessary to embark on the journey to Allah, passing through various stations along the way.

• Language: English
• Publisher: Muddassir Khan
• Release date: Apr 18, 2024
• ISBN: 9798224156764

Book preview

Introduction

All praise belongs to Allah, the Lord of all worlds. We testify that there is no deity other than Allah, the One who has no partners. He is the Lord and Sustainer of the universe who sends the best of His servants as bearers of His message. We also testify that Muhammad is Allah's servant and messenger. He has revealed to him His Book, the Qur'an, which is a clear criterion that distinguishes truth from error, provides correct guidance, dispels doubt and gives certainty.

Allah has sent down the Qur'an to us to recite it carefully and ponder its meaning. We accept all that is stated in it as absolutely true and know that its stories and information are correct. We strive to understand its best meanings and carry out its commands. We try our best to fully appreciate the useful information it provides, as it guides us on the path of Allah and earns His pleasure.

Man attains his best position through useful knowledge and good conduct, as Allah says: "I swear on the Day that is drawing to a close that man is a certain loser, except those who have faith and do righteous deeds and advise one another to follow the truth and advise one another to be patient in adversity. (103 - 1-3) Therefore, it is right for a man to devote every hour of his time, nay, every minute and second in the pursuit of a high position that will ensure that he does not end up as a loser. The right way to ensure this is through the Qur'an: to understand it, to discover its gems and to strive to fulfill it by action. This is the right way to ensure the best results in this life and the next. It keeps a person on the right path.

This will be brought to our attention when we look at the opening surah of the Qur'an, al-Fatihah, which is referred to as the mother of the Qur'an. We will list some of what this Surah encompasses of these objectives, and its indications of the various stages on the right path, as well as the means it employs and the ends it is intended to serve. We will show that this Surah is unique and nothing else can deliver the message it carries. For Allah has revealed nothing like it in any of His revealed books: in the Torah, the Gospel, the Psalms, or even the Qur'an.

In pursuit of this goal, we seek Allah's help and rely on Him. No power can take effect without His will.

The Opening Surah of the Quran: Surah Al-Fatihah

The opening surah of the Qur'an, al-Fatihah, summarizes all the main issues in the most perfect way. It includes the introduction of Allah by means of His three most beautiful names, to which all His other names and attributes refer. They are Allah, al-Rabb, which means The Lord, and al-Rahman, which we translate as the Lord of Mercy, for in Him are both power and infinite mercy. This Surah has as its firm foundation Divinity, Lordship and mercy. When we say iyyaka na.bud, i.e., We worship You alone, we are emphasizing His Divinity, while when we say iyyaka nasta.in, i.e., To You alone we turn for help, we are affirming His Lordship. The sixth verse is a prayer for guidance on the straight path. It relies on Allah's grace. Praise encompasses all three attributes, for Allah is praised in His Divinity, Lordship and Mercy. The glorification of Him brings such praise to perfection.

Al-Fatihah further affirms the resurrection and the second life of all people, as well as the retribution for their deeds, whether good or bad. It establishes that only Allah judges people according to His absolute justice. The fourth verse of the Surah describes Allah as the Master of the Day of Judgment.

The sixth verse says: ihdina ssira. al-mustaqim, which means guide us to the straight path. This is a prayer for clarity and right guidance. Every human being needs such guidance, and therefore one should pray for it constantly. Some people may ask: If we have been guided to Islam, how come we have to pray for guidance? This is an unneeded question. What we know is very little compared to what we do not know. What we are lazy or feel complacent about is equal to or greater or less than what we want to do. The same can be said of what we would like to do or have, but it is beyond us. What we know in its totality but cannot imagine its details is beyond our reckoning. All this shows that we stand in need of complete guidance. Even the person who is in control of all these matters needs to pray for guidance so that he can remain in full control.

But we are in one more need of guidance, and that is guidance on the day of resurrection on the way to heaven. If a person is given guidance in this life along the straight path that Allah has outlined in His Book and explained by His Messenger (peace and blessings of Allah be upon him), he will be guided on the Day of Judgment along the straight path that leads to heaven. The more diligently a person follows the straight path in this life, the firmer he will be when he walks on the path that Allah has constructed over Hell. The performance of people in this life determines their constancy on this path. Some will travel at the speed of light, others in the twinkling of an eye, others at the speed of the wind, some like a galloping horse, some will run, others will walk, some will crawl, others will tread it, while many will drop into Hell. Their speed and safe passage is determined by how they follow the straight path in this life, as Allah says: Are you now being recompensed for something other than what you did in life? (27: 90)

Because a person who tries to stick to the straight path is really striving for something that most people turn away from, it will be difficult for him to have a companion on his path. Yet it is human nature that people do not like to travel the lonely path. They prefer pleasant company. That is why Allah tells us about the company of the Straight Path when He says: All those who obey Allah and the Messenger will be among those on whom Allah has bestowed His blessings: the prophets and those who never deviate from the truth, the martyrs and the righteous. How goodly a company are these! (4:69) This verse indicates the right path according to its pilgrims and these are those on whom Allah has bestowed His blessings. This reassures the seeker of divine guidance and dispels his loneliness as he realizes that his own company consists of those on whom Allah has bestowed His blessings. The lack of pilgrims beside him will be of little concern to him. Those who leave his path, which leads in a straight path, are indeed many, but their status is much lower. Some early scholars said, Stick to the path of truth and do not be disturbed by the lack of company. Avoid the path of untruth and do not admire the great multitude of those who follow it to their own destruction.

Whenever you experience a feeling of loneliness, remember the company that preceded you on your straight path and try to catch up with them. Don't think about the others, because they won't do you any good. If they call to you to join them, turn a deaf ear. If you pay attention to them, they will lead you astray or at least hinder your progress.

AL-FATIHAH ENSURES GOOD HEART AND BODY HEALTH

It is indeed the perfect cure for spiritual heart disease, which is the result of one of two basic causes: wrong knowledge and wrong goal. These lead to two very serious disorders, namely, straying and anger. The former is the result of wrong knowledge, while anger is the result of pursuing the wrong goal. These two disorders include all kinds of spiritual heart ailments.

Guidance to identify and follow the straight path is the cure for straying from the straight path. Therefore, asking for such guidance is the most important and necessary request that one must make every day and night, in every prayer. Every person needs such guidance very urgently. Nothing can adequately replace this supplication present in Surah Al-Fatihah.

Proper fulfillment of the fifth verse of the Surah, You alone we worship and to You alone we turn for help, ensures healing from wrong knowledge and wrong goal. Such correct fulfillment involves full realization of the meaning of the verse and its correct execution as it describes one's condition.

There are two serious heart diseases that one must attend to immediately. Otherwise they will inevitably lead to his ruin. They are hypocrisy and conceit. The remedy for hypocrisy is Thee alone we worship, while and to Thee alone we turn for help provides the remedy for conceit. I have often heard Shaykh al-Islam Ibn Taymiyyah (may Allah bless his soul) say: Only to You do we worship removes hypocrisy, while and only to You do we turn for help removes conceit.

When one is cured of both diseases by fulfilling this fifth verse of the Sūrah and is cured of straying and ignorance by the sixth verse, guide us on the straight path, he attains complete healing. Then he will enjoy good health and receive Allah's blessings. He will be among those who enjoy Allah's favors. He will stand away from those who invoke Allah's wrath upon themselves, i.e. people pursuing the wrong goal because he has learnt the truth and decided to go elsewhere, and he will stand away from those who have gone astray because they have wrong knowledge that blinds them from the truth.

As for al-Fatihah being a cure for physical illness, we have an authentic hadith narrated by the Prophet's companion Abu Sa.id al-Khudri. The hadith mentions that a group of the Prophet's companions were passing by some Arabs, but the Arabs treated them with utter inhospitality and refused them even the basic hospitality that is characteristic of Arabs in general. Sometime later the chief of these Arabs was bitten by a snake or a scorpion. So they went to the Prophet's companions (Allah be pleased with them), told them about it, and asked if they had anyone who could help them. They were told that there was one among them, but as they were inhospitable, they would require some compensation. They agreed to give them a few of their sheep. One of the Prophet's companions went near to the patient and recited al-Fatihah several times and the man soon recovered completely.

The Prophet's companions took the sheep, but were advised not to use them until they returned to the Prophet (peace and blessings of Allah be upon him). When they met him, they told him what they had done. He said to them: How did you know that al-Fatihah is a healing supplication? The Prophet said to them, You may eat [of the meat of the sheep] and give me a share of it. Related by al-Bukhari, 2276, 5736 and 5749; Muslim, 2201.

The hadith makes it clear that the bitten man was cured by the recitation of al-Fatihah and did not need any medication. Most likely, he recovered better than with the help of any medication. Yet, the recipient in this case was not very receptive because those Arabs were either non-Muslims or they were miserly. Needless to say, the effect will be greater if the recipient is more receptive.

As far as people's experience is concerned, there are countless cases in all generations. I (Ibn Qayyim) have personally experienced this, with amazing results concerning both myself and others.

This was especially the case during my stay in Mecca. At times I felt severe pains that almost immobilized me. I could be perform tawaf or doing something else. When this happened, I recited al-Fatihah and rubbed the painful spot and the pain disappeared as if it was a small stone that had fallen. I tried it several times. I also took a glass of Zamzam water and recited al-Fatihah several times, holding it to my mouth, and then drank it. It brought me more benefit and strength than any kind of medicine. In fact, it is a greater matter, but it depends on the strength of one's faith and the right certainty. Only to Allah do we turn for help.

THE MEANING OF THE FIFTH VERSE

Iyyaka na.budu wa iyyaka nasta.in

In these two short sentences the essence of Allah's creation and command, scripture, legislation, reward and punishment is summed up. They combine the essence of man's servitude and the oneness of Allah: To You alone we worship and to You alone we turn for help. (1:5) It is said that Allah revealed one hundred and four scriptures and then combined all their meanings in the Torah, the Gospel and the Qur'an. He then included all the meanings of these three books in the Qur'an, He included the meanings of the Qur'an in al-mufassal [i.e., Surahs 50-114], and He included the meanings of al-mufassal in al-Fatihah. He also summarized the meanings of al-Fatihah in this fifth verse consisting of two short sentences consisting of four words, one of which refers to Allah, iyyaka na.budu, i.e., to Thee alone do we worship, and the other, iyyaka nasta.in, i.e., to Thee alone do we turn for help, refers to His servants.

Worship combines two basic qualities: total love and total submission. To worship is to submit humbly. If you love someone without submitting to them, you do not worship them, and if you submit to someone without feeling love for them, you do not worship them. The two qualities must be combined.

Asking for help also combines two basic requirements: trust in God and reliance on Him. One can trust someone but not rely on them, perhaps because one does not need to. Or he may not trust someone but needs to rely on him because he has no one else. He will reluctantly rely on him even though he doesn't trust him. Trust and reliance together fulfill the concept of tawakkul, which is the essence of turning only to Allah for help.

The fact that worship is put before seeking Allah's help is a case of prioritizing the end result over the means to it. Worship is the goal of people in this life, for they are created for it, and to perform it well they must seek Allah's help. Ibn Taymiyyah said: I have thought about which supplication is the most useful, and I have come to the conclusion that it is the prayer for Allah's help in doing what is worthy of His pleasure. Then I realised that in al-Fati.ah it is stated: iyyaka na.budu wa iyyaka nasta.in, i.e. To Thee alone do we worship and to Thee alone do we turn for help." (1: 5).

The best of worship

People who commit themselves to Allah by saying: Thee alone do we worship follow four ways as to the best kind of worship that brings the greatest benefit and should be favored. In this regard, these are of four types:

The first type believes that the best and most beneficial kind of worship is the hardest and most difficult. They give this preference on the basis that such acts of worship are the least attractive to people. As such, they represent the essence of worship. Moreover, the reward is given in proportion to the difficulty. Such people always strive against personal desires and preferences.

The second type says that the best and most beneficial kind of worship is devotion, paying little attention to worldly comforts and luxuries, paying no attention to them. In fact, they reject all that pertains to this world and its pleasures and comforts.

The third type says that the best worship is that which benefits others and oneself. This they regard as superior to that which benefits only themselves. They say that service to the poor, caring for people and helping them with what they need, giving any kind of help including financial or using one's own position, status and influence for the benefit of other people is the most useful, and that is what they devote themselves to. Their argument is that personal worship benefits only oneself, while one who serves others benefits both them and oneself. The two are therefore incomparable. They further quote a hadith in which the Prophet says to Ali ibn Abi Talib: If Allah, through you, guides one person to the truth, it is better for you than the best that this world can give. Related by al-Bukhari, 2,942; Muslim, 2,406.

On that basis, they prefer to worship in ways that benefit other people.

The fourth type holds that the best kind of worship is to seek Allah's pleasure in whatever is most suited and necessary at the time of performance. This means that:

The best act of worship at the time of jihad against the enemy is participation in the jihad itself, even if this leads to the omission of regular voluntary prayers such as the nightly worship or voluntary fasting. And even if it leads to the shortening of obligatory prayers, as in the case of insecurity.

The best worship, when one receives a guest, is to attend to one's duty to the guest and give it priority over regular voluntary worship. The same is true of duties to wife and family.

The best worship when a student or an ignorant person asks for some education is to attend to his education.

Before dawn, the best kind of worship is voluntary prayer, recitation of the Qur'an, supplication, praise of Allah and asking for His forgiveness.

At the time when the call to prayer, i.e. adhan, is heard, the best type of worship is answering the phrases of adhan.

At the time of the five obligatory prayers, the best type of worship is to try to perform these prayers to the best of one's ability, early in the time span of each prayer, and to go to the mosque and join the congregation in prayer. If the mosque is away by some distance then it is all the better.

When someone needs help, the best type of worship is to provide that help physically, financially, or by using one's position or status so that they feel supported. This should take precedence over one's own private worship.

The best type of worship during the recitation of the Qur'an is to attend to it with full concentration and try to understand its meaning as if the reciter were personally addressed by Allah. The resolve to carry out its commands is more binding than the resolve to carry out a command received from the ruler of one's country.

On the day of Arafat's visit during Hajj, the best worship is remembrance and glorification of Allah, sincere supplication and prayer. These are preferable to fasting on this day, as it weakens the pilgrim physically.

When a Muslim friend or relative falls ill or dies, the best kind of worship is to visit the sick person and attend the funeral of the deceased. This should take precedence over one's own private worship.

The moment adversity occurs, including harm caused by other people, the best type of worship is to patiently endure the adversity and continue to associate with people instead of avoiding them. A worshiper who associates with people and patiently endures their harm is better than one who does not associate with them and is not subjected to any harm. It is best to associate with people in good things and keep away from them in what is evil. If one realizes that associating with people will reduce or prevent the harm they cause, such association is better than staying away from them.

At any time and in any situation, the best kind of worship is to strive for what pleases Allah at that time or situation and to attend to what is one's duty at that moment.

These people of the fourth type can be called absolute worshippers, while the other three types are limited worshippers. When someone of the second type neglects or ceases to worship the type he has chosen, he feels a lack within himself, as if he has given up his worship. This is because he worships Allah in the only way. The absolute worshipper does not prefer any type of worship and does not prefer it over others. His aim is to seek Allah's favour in whatever way he deserves it. Thus, he moves from one form of worship and submission to another. Whenever a particular kind of worship is presented to him, he seeks it until another is offered. In this way he is constantly moving on. When you see scholars, you will find him among them; when you see people who engage in acts of worship, you will see him among them; when you see those who embark on jihad, he is one of them. Likewise it is always with those who devote themselves to the glorification of Allah, and with those who give charitable gifts. He is not limited by any considerations. His actions are not subject to his own wishes or preferences. He seeks that whereby he best merits Allah's pleasure, even if he has to sacrifice his own comfort for it. This is the one who truly fulfils the meaning of 'iyyaka na.bud wa iyyaka nasta.in', i.e. 'Thee alone do we worship and to Thee alone do we turn for help'.

Such a person actually fulfills both parts of the verse. He wears what he has and eats what he gets. He devotes himself to what is needed at the moment. He sits where he finds a place. He is not constrained by any limitation. He remains free and devotes himself to whatever he is called upon to do. He performs all that Allah has commanded him without delay or hesitation. He who is right finds in him a friend, and he who is wrong finds in him inflexibility. He is like the rain, which brings benefit wherever it falls. He is like the date tree, which is evergreen, and every part of it, including the thorns, is fruitful. He is strict towards those who disobey Allah and feels anger when Allah's prohibitions are violated. Therefore, he devotes himself to Allah's service and is on Allah's side. When he is with Allah, he leaves the people, and when he is with the people, he has no personal concern. How like a stranger he is among people, but how happy he is in the company of Allah: he feels peace and complete tranquility.

THE STAGES THROUGH WHICH THE HEART OF A BELIEVER PASSES THROUGH IYYAKA NA.BUD

It should be clear that these stages are not so consecutive as to suggest that the traveler will pass through one stage of his journey and then move on to the next. Such a sequence relates to physical travel; whereas the movement of the heart is not related to it at all. For example, one whose heart moves through these stages is alert and his alertness is always present with him. The same applies to insight, will and determination. Similar is the case with repentance, which is one of the first stages, but it also belongs to the last stages. For it is encouraged at every stage. In some cases the stage includes two or more aspects, while others include all positions. One is not considered to have reached such a stage unless one combines all the positions.

Repentance is a stage that involves two situations: taking heed of one's actions and fearing the consequences; while the