Steps Towards Happiness -Throughout a Sincere Intention You Attain the Reward of the Action, Even If You Do Not Perform It.

Generosity is one of the qualities of Allah. When a servant intends to perform righteous deeds but is unable to do so due to circumstances beyond their control, they will still be rewarded for that action as a gracious gift from Allah. Jabir ibn Abdullah1, may Allah be pleased with him, reported that “We accompanied the Prophet, peace be upon him, in an expedition when he said, "Some people have remained behind us in Al-Madinah, and we never cross a valley but they are with us. They were held back by sickness." In another narration the wordings are: "... Except that they are participating with you in gaining the reward." 

(Muslim)2

Al-Bukhari also narrated this hadith on the authority of Anas ibn Malik3 (may Allah be pleased with him), who narrated that after returning from the Battle of Tabuk, the Prophet, peace be upon him, said, "There are some people in Madinah who, whenever we took a path or crossed a valley, they were with us. They were held back due to a valid excuse."4

The Prophet, peace be upon him, also mentioned a person who has no wealth but intends to give charity and says, "If I had wealth, I would do the deeds of so-and-so." The Prophet, peace be upon him, said, "He is rewarded according to his intention, and he will have the same reward." 

(Tirmidhi)1

On the authority of Ibn Abbas2 (may Allah be pleased with him), from the Messenger of Allah (peace and blessings of Allah be upon him), from what he has related from his Lord: Verily Allah Ta’ala has written down the good deeds and the evil deeds, and then explained it [by saying]: “Whosoever intended to perform a good deed, but did not do it, then Allah writes it down with Himself as a complete good deed. And if he intended to perform it and then did perform it, then Allah writes it down with Himself as from ten good deeds up to seven hundred times, up to many times multiplied.” 

(Al-Bukhari)3 (Muslim)4

Thus, a Muslim keeps his intention for every good deed, as Umar ibn al-Khattab5, may Allah be pleased with him, said: "The best of deeds is1 sincerity of intention in what is with Allah1." And Dawud al-Tai2 )may Allah have mercy on him( said: "I have seen all goodness gathered in having a good intention."3

Whoever desires that his actions be complete should make his intention good, indeed, Allah rewards the servant according to his intention, even a morsel of food. The prophet, peace be upon him, said: “You will not spend anything, seeking thereby to please Allah, without being rewarded for it, even the morsel of food you put in your wife's mouth.” (Agreed upon).4

The righteous predecessors used to emphasize having a good intention in every righteous matter. Yahya ibn Abi Kathir5, may Allah have mercy on him, said: "Learn the intention, for it goes further than actions do."6 And Zubeid al-Yami7, may Allah have mercy on him, said: "Have a good intention in everything you want to do, even in going to the restroom"8.

References:

1 Jabir ibn Abdullah ibn Amr al-Khazraji al-Ansari. He was of those who was present during the Pledge of al-Aqabah. He died in 74 AH, and lived for ninety-four years. (Al-Isabah fi Tamyiz al-Sahabah 546/1)

2 Muslim, Book of Leadership, Chapter: The reward for those who missed out on joining the army due to illness or any other valid excuse, Hadith no. 1911.

3 Anas ibn Malik ibn al-Nadr al-Khazraji al-Ansari, who participated in eight expeditions with the Messenger of Allah, died in 93 AH, and was the last Companion to pass away in Basra. (Ma'rifat al-Sahabah by Abu Nu'aym 231/1)

4 Bukhari, Book of Jihad and Expeditions, Chapter: The reward for those who have a valid excuse for not participating in a battle, Hadith no. 2839.

Book of Asceticism, Chapter: What is mentioned about this world being like four dots, Hadith number (2325), on the authority of Abu Kabsha al-Anmari. Al-Tirmidhi is Abu Isa Muhammad ibn Isa ibn Sawrah al-Sulami al-Tirmidhi. He was born in the year 210 AH and passed away in the year 279 AH. His biography can be found in Tadhkirat al-Huffaz by al-Dhahabi (154/2) and Siyar A'lam al-Nubala (270/13)

2 He is Abu al-Abbas Abdullah ibn Abbas: a Hashemite Qurashi from the Banu Hashim clan, cousin of the Messenger of Allah. He was born in the year 3 AH and passed away in the year 68 AH or 70 AH. His biography can be found in Asad al-Ghaba fi Ma'rifat al-Sahaba (3/186) and al-Isaba fi Tamyiz al-Sahaba (121/4).

3 Book of Softening the Hearts, Chapter: Whoever intends to do a good deed or an evil deed, Hadith number (6491).

4 Book of Faith, Chapter: When a servant intends to do a good deed, and if he intends to do a bad deed, it is not recorded, Hadith number (131).

5 He is the Commander of the Believers, Abu Hafs Umar ibn al-Khattab ibn Nufayl al-Adawi al-Qurashi. He was born thirteen years after the Year of the Elephant. He embraced Islam after forty men and eleven women. He was assassinated by Abu Lu'lu'a al-Majusi in the year 23 AH. His biography can be found in al-Isti'ab fi Ma'rifat al-As'hab (1144/3).

1 Mentioned by Ibn Rajab in Jami' al-'Ulum wal-Hikam (71/1).

2 He is Abu Sulaiman Dawud ibn Nasir al-Tai al-Kufi. He was born after the year 100 AH and passed away in the year 162 AH. His biography can be found in Siyar A'lam al-Nubala (422/7).

3 Jami' al-'Ulum wal-Hikam (70/1).

4 Previously cited

5 He is Abu Nasr Yahya ibn Abi Kathir al-Tai al-Yamami. He passed away in the year 129 AH. His biography can be found in Siyar A'lam al-Nubala (27/6).

6 Hilyat al-Awliya (3/70), Jami' al-'Ulum wal-Hikam (70/1).

7 He is Zaid ibn al-Harith al-Yami al-Kufi, a hadith scholar from the younger generation of the Tabi'un. He passed away in the year 122 AH. His biography can be found in Siyar A'lam al-Nubala (296/5).

8 Jami' al-'Ulum wal-Hikam (70/1).

Steps Towards Happiness -The Blessings of Actions Lies in Sincerity

If a servant sincerely intends and performs a righteous deed, even if it is small, Allah accepts it and multiplies its reward. The Prophet, peace be upon him, said, "I have seen a man moving around in Paradise because of a tree he had cut from the middle of the road, which used to harm Muslims." In another narration, it is mentioned, "A man passed by a branch of a tree lying on the road, and he said, 'I swear by Allah, I will remove this so that it does not harm Muslims.' He was admitted to Paradise because of it." (Agreed upon)1

By his sincerity, along with the seemingly minor act, Allah admitted him to Paradise.

Consider the example of a sinful woman who had committed ugly deeds but then performed a small act that was insignificant in the eyes of people, which was giving water to a dog, not a human. Allah forgave her due to that small act of kindness, despite her past misdeeds. The Prophet, peace and blessings be upon him, said, “There was a dog going around a well. Thirst had nearly killed him. A prostitute from Banu Israil saw it, so she took off her sock, and drew up some water and gave it to the thirsty dog to drink. Allah forgave her for that.” (Agreed upon)2The significance in Islam is not solely based on the abundance of actions. Rather, the true significance lies in the sincerity of intention and purpose, along with the abundance of actions that align with the Sunnah of the prophet, peace be upon him,. Allah has combined these aspects in His saying;

وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ ۚ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ ٥

And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion. 

(Surah Al-Bayyinah, 98:5)

The mentioned verse encompasses sincerity, establishing prayer, and giving zakah.

Performing actions, even if they are abundant, leads the doer to Hellfire if his belief is incorrect – and we seek refuge in Allah. Allah, glorified be He, says;

وَقَدِمْنَآ إِلَىٰ مَا عَمِلُوا۟ مِنْ عَمَلٍۢ فَجَعَلْنَـٰهُ هَبَآءًۭ مَّنثُورًا ٢٣

“And We will regard what they have done of deeds and make them as dust dispersed.” 

(Surah Al-Furqan, 25:23)

Al-Fudayl ibn 'Iyad, may Allah have mercy on him, said: 

ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ ٢

Allah, glorified be He, says, [He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving – “

(Surah Al-Mulk, 67:2)

He commented on the verse mentioned, " The best deed is the most sincere and correct." They asked, "O Abu 'Ali, what makes it sincere and correct?" He replied, "Verily, if an action is sincere but incorrect, it will not be accepted. And if an action is correct but not sincere, it will not be accepted. It is only accepted when it is both sincere and correct. Sincerity means it is for  Allah, and correctness means it is in accordance with the Sunnah."1

References"

1 Reported by Al-Bukhari in the Book of Injustices, under the chapter of taking a branch or anything harmful from the road and throwing it away, Hadith number (2472), and by Muslim in the Book of Righteousness, Maintaining Family Ties, and Manners, under the chapter of the merit of removing harm from the road, Hadith number (1914), from the narration of Abu Hurairah may Allah be pleased with him.

2 Reported by Al-Bukhari in the Book of Prophetic Narrations, under the chapter of the story of the cave, Hadith number (3467), and by Muslim in the Book of Peace, under the chapter of the merit of treating honorable animals kindly and feeding them, Hadith number (2245),

1 Majmoo' Fatawa Sheikh al-Islam (124/3)

Steps Towards Happiness -What Are the Actions in Which One Sincerely Dedicates Themselves to Allah?

Some people believe that sincerity (i.e., ikhlas) is only required in acts of worship such as prayer, recitation of the Quran, and visible acts of worship like inviting people to Allah and spending in charity. However, this is not correct. Sincerity is obligatory in all acts of worship, including visiting neighbours, maintaining family ties, and dutifulness to parents. Sincerity is required in these actions as well, and they are among the most important acts of worship.

Every action that is loved and accepted by Allah requires sincere intention, regardless of its nature. This even applies to dealings each other, such as honesty in buying and selling, treating one's spouse with kindness, and seeking reward in raising children and other similar matters. The Prophet, peace be upon him, said, "You will not spend a thing seeking the face of Allah, but you will be rewarded for it, even the morsel of food you put in your wife's mouth." (Agreed upon)1

Therefore, every matter that is loved and accepted by Allah, whether it is a statement or a visible or hidden deed, is an act of worship, and sincerity is obligatory in it, no matter how trivial the action may appear.

References:

1 Al-Bukhari in the Book of Faith, under the chapter of the actions being judged by intention, Hadith number (56), and by Muslim in the Book of Wills, under the chapter of bequeathing one-third, Hadith number (1628), from the narration of Sa'd ibn Abi Waqqas may Allah be pleased with him.

Steps Towards Happiness -Sincerity to Allah is the path to happiness.

The servant becomes affluent by obeying Allah and turning towards Him. Sincerity in actions to Allah is the essence of religion, the crown of deeds, and the path to happiness. It is the epitome of dignity, the elevation of ambition, and true intellect. Nothing can be perfected and no blessings can be attained except through the righteousness of one's intention and sincerity.

Allah commanded His Prophet Muhammad, peace be upon him, to be sincere in multiple verses. He said to him:

إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ فَٱعْبُدِ ٱللَّهَ مُخْلِصًۭا لَّهُ ٱلدِّينَ ٢

“[O Muhammad], in truth. So worship Allah, [being] sincere to Him in religion.” (Surah Az-Zumar, 39: 2)

And He said,

قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ مُخْلِصًۭا لَّهُ ٱلدِّينَ ١١

“Say, [O Muhammad], "Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion”. 

(Surah Az-Zumar, 39: 11)

And He said;

قُلِ ٱللَّهَ أَعْبُدُ مُخْلِصًۭا لَّهُۥ دِينِى ١٤

“Say, "Allah [alone] do I worship, sincere to Him in my religion,” 

(Surah Az-Zumar, 39: 14)

So, the rectification of actions is derived from the rectification of intentions, and the rectification of intentions is derived from the rectification of the heart.

The foundation of acceptance of deeds by Allah is sincerity accompanied by adherence to the way of the Prophet, peace be upon him.‘Abdullah ibn Mas’ood1 (may Allah be pleased with him) once said: “speech and action will not benefit except with a correct intention. Speech, action, and a correct intention will not benefit except with what is in accordance with the sunnah”2

Sincerity is highly esteemed in the realm of worship. Ibn al-Jawzi3, may Allah have mercy on him, said, "How few are those who work solely for the sake of Allah, exalted is He, because most people are inclined towards displaying their acts of worship."4

Ibn Rajab5, may Allah have mercy on him, said: "Pure showing-off is rarely found in a believer when it comes to fulfilling the obligations of prayer and fasting. However, it may manifest in acts of obligatory charity, pilgrimage, and other outwardly apparent deeds, or in actions that have benefits extending to others. Sincerity in these acts is precious, and no Muslim doubts that this action is futile, and its owner deserves Allah's displeasure and punishment6."

Some scholars, such as Imam al-Bukhari1 in his Sahih2, al-Maqdisi3 in 'Umdat al-Ahkam4, al-Baghawi5 in his explain of as-Sunnah6 and "Masaabih al-Sunnah"7, and al-Nawawi8 in his collection of Forty Hadiths9, began their works with the Hadith: "Actions are judged by intentions", as an indication to the importance of sincerity in deeds.

Sufyan al-Thawri10, may Allah have mercy on him, said: "I have not treated anything more difficult for me than my own intention because it’s changing11."

Engaging in actions without sincere intention for the sake of Allah is wasted energy, scattered effort, and it will be rejected. Allah, the Most High, is free from any need. He only accepts actions that are purely dedicated to Him. Abu Umamah al-Bahili1, may Allah be pleased with him, said: A man came to the Prophet, peace be upon him, and said, 'O Messenger of Allah, what do you think about a person who participates in battles seeking both rewards and fame?' The Messenger of Allah, peace be upon him, said, 'He will have nothing.' The man repeated his question three times, and each time the Messenger of Allah, peace be upon him, said, 'He will have nothing.' Then he said, 'Verily, Allah accepts only what is done sincerely for Him, and that which is done seeking His Face, narrated by An-Nasa'i2.

The prophet, peace be upon him, stated that Allah, glorified be He, says: " I am so self-sufficient that I am in no need of having an associate. Whoever performs an action associating someone else with Me in it, I will abandon him and his association", (Muslim)3.

References:

1 Abu Abdullah Muhammad ibn Ismail ibn Ibrahim al-Ju'fi, al-Bukhari, was born in 194 AH and passed away in 256 AH. This information can be found in "Tadhkirat al-Huffaz" by al-Dhahabi (Volume 104/2).

2 The chapter of “how the revelation began to the Messenger of Allah, (peace be upon him)”, No. 1

3 Abu Muhammad Abdul Ghani ibn Abdul Wahid ibn Ali ibn Surur al-Jama'ili al-Maqdisi was born in 541 AH and passed away in 600 AH. It can be found in "Dhayl Tabaqat al-Hanabilah" (Volume 3/1).

4 It is mentioned in, Mutun Talib al-Ilm, the additional texts, specifically within our edition, on page 13.

5 Abu Muhammad al-Husayn ibn Mas'ud al-Farra al-Baghawi. He passed away in 516 AH, and died at an age between 73 and 79 years old. "Tabaqat al-Shafi'iyyah al-Kubra" by al-Subki (57/7) and "Siyar A'lam al-Nubala" (Volume 439/19).

6 "Kitab al-Iman," (51/1), no. 1.

7 In the introduction (110/1).

8 He is Abu Zakariya Yahya ibn Sharaf ibn Murri al-Nawawi al-Shafi'i. He was born in 631 AH and passed away in 676 AH. "Tabaqat al-Shafi'iyyah al-Kubra" by al-Subki (8/395) and "Tabaqat al-Shafi'iyya" by Ibn Qadi Shahba (153/2).

9 It is mentioned in, Mutun Talib al-Ilm, level 1, specifically within our edition, on page 79.

10 He is Abu Abdullah Sufyan ibn Sa'id ibn Masruq al-Thawri. He was born in 97 AH and passed away in 126 AH. This information can be found in "Siyar A'lam al-Nubala" (229/7).

11 Narrated by Abu Nu'aim in "Hilyat al-Awliya" (7/62).

1 He is Abu Abdur-Rahman Abdullah bin Mas'ud bin Ghafil al-Hudhali. He embraced Islam at the dawn of Islam and passed away in 32 AH or 33 AH. See "Asad al-Ghabah fi Ma'rifat As-Sahabah" (381/3).

2 Ibn Battah in "Al-Ibanah al-Kubra" (2/803).

3 He is Abu al-Faraj Abdul-Rahman bin Ali al-Qurashi al-Baghdadi, known as Ibn al-Jawzi. He was born in 508 AH and passed away in 597 AH. See "Takmilat Liwafayat an-Naqalah" by al-Mundhiri (394/1) and "Siyar A'lam al-Nubala" (365/21).

4 Sayd al-Khatir, (p. 264)

5 Abu al-Faraj Abd al-Rahman ibn Ahmad ibn Rajab al-Baghdadi, al-Dimashqi, al-Hanbali, was born in 736 AH and passed away in 795 AH. "Al-Jawahir al-Munaddad fi Tabaqat Muta'akhiri As-habi Ahmad" (Volume 46/1) "Tabaqat al-Huffaz" by al-Suyuti (Volume 1, p. 540).

6 Jami al-Ulum wal-Hikam" (Volume 79/1)

1 He is Abu Umamah Sudai ibn Ajlan ibn Wahb al-Bahili, who resided in Homs. He passed away in 81 AH at the age of 99. He was the last companion of the Prophet (peace be upon him) to pass away in the Levant region. "Al-Isti'ab fi Ma'rifat al-Ashab" (736/2).

2 Book of Jihad, Chapter: Regarding someone who participates in battles seeking both rewards and fame, Hadith number (3140). An-Nasa'i is Abu Abdur Rahman Ahmad ibn Shu'ayb ibn Ali al-Khurasani al-Nasai. He was born in 215 AH and passed away in 303 AH – may Allah have mercy on him. "Tadhkirat al-Huffaz" by al-Dhahabi (194/2).

3 Book of Zuhd (Asceticism) and Raqaiq (Heart-Softening Narrations), Chapter: Regarding someone who associates partners with Allah in their actions, Hadith number (2985), from the narration of Abu Hurairah, may Allah be pleased with him. Muslim is Abu al-Husayn Muslim ibn al-Hajjaj ibn Muslim al-Qushayri al-Naysaburi. He was born in 204 AH and passed away in 261 AH. "Tadhkirat al-Huffaz" by al-Dhahabi (125/2).

Journey Towards Happiness -How Do I Know If I Am Truly Happy?

True happiness is achieved through three things: gratitude for blessings, patience during trials, and seeking forgiveness for sins.

Ibn al-Qayyim, may Allah have mercy on him, elaborated on the signs of a servant's happiness, he said, "When one shows gratitude for blessings, exercises patience during trials, and seeks forgiveness for sins, these three things are crucial indicators of a servant's happiness. They are the signs of their success in this world and the Hereafter, and a servant needs for them"1.

These qualities not only signify success in both this world and the Hereafter but are also essential for a true servant who recognizes their constant need for them and never neglects their importance.

Furthermore, if you deeply reflect and hold yourself accountable for your shortcomings, magnify your mistakes, fear your slip-ups, and disregard the good deeds you have done in the hope of seeking rewards from your Creator, then these are signs of a soul seeking a happy life. Ibn al-Qayyim, may Allah have mercy on him, said, "The sign of happiness is when a person keeps his good deeds behind and constantly focuses on his faults. The sign of misery is when a person keeps his good deeds in front of him and neglects his faults"2.

Therefore, true happiness lies in being conscious of one's Creator, displaying good behavior towards others, expressing gratitude for blessings and utilizing them in obedience to Allah, facing trials with patience and accountability, and inner contentment. This stems from the confidence that Allah purifies the soul through, elevates one's status. This true happiness also lies in a person seeking forgiveness for his sins from his Lord, and feeling remorse for past mistakes.

References:

1 Sheikh al-Islam Ibn Taymiyyah, whose full name is Abu al-Abbas Ahmad ibn Abdul-Halim ibn Abdul-Salam ibn Taymiyyah al-Harrani, then al-Dimashqi. He was born in 661 AH and passed away in 728 AH.

2 Collected Fatwas of Sheikh al-Islam (193/20)

1 Al- Al-Hutayah , in his diwan (393)

1 Abu al-Fida' Isma'il ibn 'Umar ibn Kathir al-Qurashi al-Basri then al-Dimashqi, born in 701 AH and died in Damascus in 774 AH. Al-Radd al-Wafir (p. 92), Dhayl Tabqat al-Huffaz by al-Suyuti (238).

2 Tafsir Ibn Kathir (601/4).

3 Abu Abdullah Muhammad ibn Abi Bakr ibn Ayyub al-Dimashqi, Ibn al-Qayyim al-Jawziyyah, born in 691 AH and died in 751 AH. Dhayl Tabqat al-Hanabilah (170/5).

4 Zad al-Ma'ad (186/4).

1 Collected Fatawa Shaykh al-Islam (51/1)

2 Al-Wabil al-Sayyib, ( 48)

1 Zad Al-Maseer fi 'Ilm At-Tafsir (180/3)

2 Majmoo' Fatawa Shaykh al-Islam (93/19)

3 Zad Al-Ma'ad (186/4)

1 Miftah Dar As-Sa'adah (298/1)

2 Al-Wabil As-Sayyib (5)

Steps Towards Happiness - Sincerity

 What is sincerity?

Sincerity is to have your intention in a particular action solely for the sake of Allah. It means that you do not desire anything in your actions other than seeking the pleasure of Allah. You do not seek to show off or to attain reputation, or elevation in the eyes of others. You do not anticipate praise from people, nor do you fear their criticism.

If your intention is solely for Allah and you do not adorn your actions for the sake of humans, then you are sincere. Al-Fudayl ibn 'Iyad1, may Allah have mercy on him, said: "Performing actions for the sake of people is associating partners with Allah (shirk), abandoning actions for the sake of people is ostentation (riya'), and sincerity is when Allah saves you from both2."

Therefore, dedicate all your actions sincerely to Allah, without seeking the attention of others. Be one of those who are included in the verse that Allah, glorified be He, says:

قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ١٦٢

لَا شَرِيكَ لَهُۥ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا۠ أَوَّلُ ٱلْمُسْلِمِينَ ١٦٣

"Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims." 

(Surah Al- Anam, :162-163)

1 He is Abu Ali al-Fudayl ibn 'Iyad ibn Mas'ud al-Tamimi al-Yarbu'i. He was born in 105 AH and died in 187 AH. See "Siyar A'lam al-Nubala" (421/8) and "Tabaqat al-Huffaz" by al-Suyuti (110/1)

2 "Hilyat al-Awliya" (95/8)

B Journey Towards Happiness -The One Deprived of Happiness

Misery is following one's desires, and committing sins and misdeeds. Worldly pleasures are intertwined with various forms of harm. They are the cause of misery in this world and the Hereafter. Allah, glorified be He, says:

وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةًۭ ضَنكًۭا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ أَعْمَىٰ ١٢٤

"But whoever turns away from My remembrance - indeed, he will have a depressed life" 

(Surah Taha, :124)

This means a life of hardship and distress1.

Shaykh al-Islam, may Allah have mercy on him, said, "Every evil in the world, regarding a servant, is a result of disobeying the Messenger, peace be upon him, or ignorance of what he came with; and the happiness of the servants in their worldly life and the Hereafter lies in following the message."2

To escape misery and attain happiness, one must repent and turn to Allah. Ibn al-Qayyim, may Allah have mercy on him, said, "The door to evil is closed through repentance and seeking forgiveness"3.

The purity and well-being of the heart can only be achieved by abandoning sinful acts, as sins are akin to poisons that can deteriorate or weaken the heart. Therefore, whoever transitions from the state of humiliation brought by disobedience to the state of honor found in obedience, Allah enriches them without wealth and grants them contentment and comfort without reliance on worldly companions. Conversely, the wretched individuals the one who turns away from obeying Allah and indulges in what Allah has forbidden.

A Journey Towards Happiness - The Essence of Happiness

Happiness is the paradise of dreams and the ultimate hope; all humans seek it, but few attain it. Despite the differences in people's circumstances, including their livelihoods, means, goals, languages, races, inclinations, and aspirations, they all agree on pursuing happiness. This is due to the pain caused by life's difficulties and their desire for a happy and joyous life free of sorrows and worries.

Attaining happiness is a gift from Ar-Rahmaan bestowed upon whomever He wills among His worshippers. Some enjoy it, while others are deprived of it and live in hope. Therefore, the successful are those who are guided towards it, pursue it, work to attain it, and consciously steer clear of anything that conflicts with it and results in suffering.

Where can I find happiness?

Some people believe that happiness lies in money and wealth, while others perceive it in status and authority. Some even pursue it through forbidden aspirations. People strive tirelessly to attain happiness, but there are those who grasp it and those who are deprived of it. Unfortunately, some individuals misunderstand the true nature of happiness. They prioritize worldly matters over their faith and their desires over the hereafter, only to experience illusions and worries. Consequently, they endure hardships and suffer sorrows.

The truth is that true happiness can only be achieved through the fear of Almighty Allah, obedience to Him and His Messenger, peace be upon him, and by staying away from sins and evil deeds. Allah, glorified be He, says:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَقُولُوا۟ قَوْلًۭا سَدِيدًۭا ٧٠

يُصْلِحْ لَكُمْ أَعْمَـٰلَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ فَازَ فَوْزًا عَظِيمًا ٧١

"O you who have to believe fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment." 

(Surah Al Ahzab:70-71)

Ibn Taymiyyah, may Allah have mercy on him, says "Faith in Allah and His Messenger is the essence of happiness."2 Life and its worldly possessions can never provide true happiness without piety.

As the poet said:1

Happiness in wealth's accumulating, I do not see,

But true joy resides with the righteous, truly free.

For fear of Allah, the best provision, it shall be,

And with Him, the righteous find abundance, endlessly. 

The Path to Happiness

There is no path to happiness but through obedience to Allah. Whoever engages in good deeds and avoid sins and transgressions lives a happy life and draws closer to his creator. Allah, glorified be He, says:

مَنْ عَمِلَ صَـٰلِحًۭا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌۭ فَلَنُحْيِيَنَّهُۥ حَيَوٰةًۭ طَيِّبَةًۭ ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ ٩٧

"Whoever does righteousness, whether male or female, while being a believer - We will surely cause him to live a good life" 

(Surah An-Nahl,:97)

Ibn Kathir1, may Allah have mercy on him, said: "A good life encompasses various aspects of comfort, regardless of their source"2.

True happiness flourishes when a worshiper of Allah embraces the concept of the oneness of Allah, and connects his heart to his Creator, entrusting all his affairs to Him. Ibn al-Qayyim3, may Allah have mercy on him, said: " Tawheed (monotheism) unlocks the door to goodness, joy, pleasure, happiness, and delight for the worshiper."4

Happiness reaches its pinnacle by treating creation kindly and steadfastly adhering to the obedience of Allah. Shaykh al-Islam, may Allah have mercy on him, says "Happiness in your dealings with others, lies in treating them for the sake of Allah. You place your hope in Allah concerning them and do not place your trust in them with regards to Allah. You fear Him You fear Him in your dealings with them and do not fear them, not fearing them in relation to Allah. You treat them kindly, hoping for the reward from Allah, not seeking any reward from them. You abstain from oppressing them out of fear of Allah, not out of fear of them."1

Whoever truly experiences the sweetness of faith has also tasted the sweetness of happiness. He lives with a positive disposition, a heart at peace, and limbs that are tranquil. Ibn al-Qayyim, may Allah have mercy on him, says: "I heard Shaykh al-Islam Ibn Taymiyyah said: 'Indeed, in this world, there is a paradise. Whoever does not enter it will not enter the paradise of the hereafter.' He once said to me: 'What can my enemies do to me? My paradise and garden are in my chest and accompany me wherever I go”.

RE -ESTABLISHMENT OF THE CALIPHATE - FORWORD

 بسم الله الرحمن الرحيم

وَكَأَيِّن مِّنْ ءَايَةٍۢ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ ١٠٥

وَمَا يُؤْمِنُ أَكْثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشْرِكُونَ ١٠٦

أَفَأَمِنُوٓا۟ أَن تَأْتِيَهُمْ غَـٰشِيَةٌۭ مِّنْ عَذَابِ ٱللَّهِ أَوْ تَأْتِيَهُمُ ٱلسَّاعَةُ بَغْتَةًۭ وَهُمْ لَا يَشْعُرُونَ ١٠٧

قُلْ هَـٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى ۖ وَسُبْحَـٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ ١٠٨

وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًۭا نُّوحِىٓ إِلَيْهِم مِّنْ أَهْلِ ٱلْقُرَىٰٓ ۗ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۗ وَلَدَارُ ٱلْـَٔاخِرَةِ خَيْرٌۭ لِّلَّذِينَ ٱتَّقَوْا۟ ۗ أَفَلَا تَعْقِلُونَ ١٠٩

حَتَّىٰٓ إِذَا ٱسْتَيْـَٔسَ ٱلرُّسُلُ وَظَنُّوٓا۟ أَنَّهُمْ قَدْ كُذِبُوا۟ جَآءَهُمْ نَصْرُنَا فَنُجِّىَ مَن نَّشَآءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ ١١٠

لَقَدْ كَانَ فِى قَصَصِهِمْ عِبْرَةٌۭ لِّأُو۟لِى ٱلْأَلْبَـٰبِ ۗ مَا كَانَ حَدِيثًۭا يُفْتَرَىٰ وَلَـٰكِن تَصْدِيقَ ٱلَّذِى بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَىْءٍۢ وَهُدًۭى وَرَحْمَةًۭ لِّقَوْمٍۢ يُؤْمِنُونَ ١١١

“And how many a sign in the heavens and earth they pass by, while they are averse therefrom. And most of them believe not in Allah except that they attribute partners unto Him. Do they feel secure from the coming against them of the covering veil of the Torment of Allah, or of the coming against them of the (Final) Hour, all of a sudden while they perceive not ? Say : This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allah. And I am not of the Mushrikoon. And we sent before youany but men unto whom We revealed, from among the people of townships. Have they not travelled in the land and seen what was the end of those who were before them ? And verily, the home of the Hereafter is the best for those who fear Allah and obey Him Do you not then understand. When the Messengers gave up hope and thought that they were denied, then came to them Our Help, and whomsoever We willed were rescued. And Our punishment cannot be warded off from the people who are Mujrimoon. Indeed in these stories, there is a lesson for men of understanding. It is not a forged statement of which were before it and a detailed explanation of everything and a guide and a Mercy for the people who believe'

(Surah-Yusuf, verses 105-111)

RE -ESTABLISHMENT OF THE CALIPHATE - 2.1 The Re-establishment of the Khilafah is an obligation upon all Muslims

 “The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafaa’ and they will number many. They asked: What then do you order us? He said: Fulfill the Bay’ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with.”

The Re-establishment of the Khilafah is an obligation upon all Muslims

The Khilafah is a common leadership for all the Muslims in the world. Its role is to establish the laws of the Islamic Shari’ah and to carry the Da’awah of Islam to the world. The Khilafah is also known as the Imamah, both terms have the same meaning. Several Sahih Ahadith mention them with the same meaning, neither of the two terms has ever differed in meaning in any Shari’ah text i.e. the Qur’an or the Sunnah of the Prophet (saw), these being the only Shari’ah texts. It is not compulsory to hold to the term of Khilafah or Imamah, but rather it is compulsory to hold to the meaning of the term.

The establishment of a Khaleefah is an obligation upon all Muslims in the world. Performing this duty, like any of the duties prescribed by Allah (swt) upon the Muslims, is an urgent obligation in which there can be no choice or complacency. Negligence in performing this duty is one of the greatest sins, for which Allah (swt) punishes severely.

The evidence that the appointment of a Khaleefah is obligatory upon all Muslims is found in the Sunnah and the Ijma’a (consensus) of the Sahabah. As for the Sunnah, Nafi’a reported saying: “ ‘Umar said to me that he heard the Prophet (saw) saying: ‘Whosoever takes off his hand from allegiance to Allah (swt) will meet Him (swt) on the Day of Resurrection without having any proof for him, and whoso dies whilst there was no Bay’ah (allegiance) on his neck (to a Khaleefah), he dies a death of Jahiliyyah (ignorance).” So the Prophet (saw) made it compulsory upon every Muslim to have a Bay’ah on his neck, and described whoever dies without a Bay’ah on his neck that he dies a death of Jahiliyyah. The Bay’ah cannot be for anyone except the Khaleefah, and the Prophet (saw) made it obligatory upon every Muslim to have on his neck a Bay’ah to a Khaleefah. Yet he did not make it an obligation upon every Muslim to give Bay’ah to a Khaleefah. The duty is the existence of a Bay’ah on the neck of every eligible Muslim, i.e. the existence of a Khaleefah who accordingly deserves a Bay’ah upon the neck of every Muslim. So it is the presence of the Khaleefah which places a Bay’ah on the neck of every Muslim, whether the Muslim gave a Bay’ah to him in person or not.

Therefore, this Hadith of the Prophet (saw) is an evidence that the appointment of the Khaleefah is an obligation and not a proof that giving the Bay’ah is obligatory. This is because the Prophet (saw) rebuked the Muslim who has no Bay’ah on his neck until he dies, not the one who did not give Bay’ah.. Hisham ibn ‘Urwa reported on the authority of Abu Saleh on the authority of Abu Hurayrah that the Prophet (saw) said: “Leaders will take charge of you after me, where the pious (one) will lead you with his piety and the impious (one) with his impiety, so listen to them and obey them in everything which conforms with the truth. If they act rightly it is for your credit, and if they acted wrongly it is counted for you and against them.” Muslim narrated on the authority of al-A’araj, on the authority of Abu Hurayrah, that the Prophet (saw) said: “Behold, the Imam is but a shield from behind whom the people fight and by whom they protect themselves.” Muslim reported on the authority of Abu Hazim, who said: “I accompanied Abu Hurayrah for five years and heard him talking of the saying of the Prophet (saw): The Prophets ruled over the children of Israel, whenever a Prophet died another Prophet succeeded him, but there will be no Prophet after me. There will be Khulafaa’ and they will number many. They asked: What then do you order us? He said: Fulfil the Bay’ah to them one after the other and give them their due. Surely Allah will ask them about what He entrusted them with.” Ibn ‘Abbas narrated that the Prophet (saw) said: “If anyone sees in his Amir something that displeases him let him remain patient, for behold, he who separates himself from the sultan (authority of Islam) by even so much as a hand span and dies thereupon, has died a death of the days of Jahiliyyah”.

In these Ahadith, the Prophet (saw) informs us that leaders will run the affairs of Muslims, and the Ahadith include the description of the Khaleefah as a shield, i.e. a protection. So the description of the Imam as a shield is informative of the benefits of the presence of the Imam, thus it is a command for action, because if the information conveyed by Allah (swt) and the Prophet (saw) contained rebuke then it is a command of abstention, and if it contained praise then it is a command for action. If the ordered action is necessary to implement a Hukm Shari’i (divine law), or by its negligence a Hukm Shari’i will be neglected, then this command is decisive. In these Ahadith there is information also that those who run the affairs of Muslims are Khulafaa’, which indicates an order to appoint them. They also include a prohibition for Muslims to separate from the authority, which indicates the obligation upon Muslims to appoint an authority for themselves, i.e. ruling. Moreover, the Prophet (saw) ordered the Muslims to obey the Khaleefah and to fight those who dispute his authority as the Khaleefah, which indicates an order to appoint a Khaleefah and to protect his Khilafah by fighting against whosoever disputes with him. Muslim reported that the Prophet (saw) said: “He who pledged allegiance to an Imam giving him the clasp of his hand and the fruit of his heart shall obey him as long as he can, and if another comes to dispute with him you have to strike the neck of that man.” So the command to obey the Imam is an order to establish him, and the command to fight those who dispute with him is an evidence that this command is decisive in maintaining the presence of one Khaleefah.

In regards to the Ijma’a of the Sahabah they all agreed upon the necessity to establish a successor or Khaleefah to the Prophet (saw) after his death. They all agreed as well to appoint a successor to Abu Bakr (r.a.), then to ‘Umar (r.a.), then to ‘Uthman (r.a.), after the death of each one of them. The Ijma’a of the Sahabah to establish a Khaleefah manifested itself emphatically when they delayed the burial of the Prophet (saw) after his death whilst engaged in appointing a successor to him. This was despite the fact that the burial of the dead person is a Fard, and that it is Haram upon those who are supposed to prepare for his burial to engage themselves in anything else until they complete the burial. The Sahabah were obliged to engage themselves in preparing the burial of the Prophet (saw). Instead, some of them engaged themselves in appointing a Khaleefah rather than carrying out the burial, and some others kept silent on this engagement and participated in delaying the burial for two nights despite their ability to deny the delay and their ability to bury the Prophet (saw). So this was an Ijma’a to engage themselves in appointing a Khaleefah rather than to bury the dead. This could not be legitimate unless the appointment of a Khaleefah is more obligatory than the burial of the dead. Also, all the Sahabah agreed throughout their lives upon the obligation of appointing a Khaleefah. Although they disagreed upon the person to elect as a Khaleefah, they never disagreed upon the appointment of a Khaleefah, neither when the Prophet (saw) died, nor when any of the Khulafaa’ al-Rashidun died. Therefore the Ijma’a of the Sahabah is a clear and strong evidence that the appointment of a Khaleefah is obligatory.

Furthermore, the establishment of Islam and the implementation of the Shari’ah rules in all walks of life is compulsory on Muslims through definitely proven evidences. This duty cannot be achieved unless there is a ruler who has an authority. The Qaa’idah (divine principle) states ‘that which is necessary to accomplish a Wajib (duty) is itself a Wajib’. So the establishment of a Khaleefah is also compulsory according to this Qaa’idah. This principle can be realised by the following examples,

The Prophet (saw) has stated in one Hadith as narrated by Imam Bayhaqi (ra) in his Sunan that, “Nobody has the right vested in him to establish anything from the Hudood without the Sultan (authority of the State)”.

Imam Tahawi also narrates a Hadith from Muslim ibn Yasar that the Prophet (saw) said, “The (collection of the) Zakah, the (implementation of the) Hudood the (distribution of the) spoils and the (appointment of the) Jumu’ah are for the Sultan”. (A similar narration has been narrated by Ibn Abi Shaybah in his Musanaf and also by Imam Narghiyani. They have been deemed acceptable.)

Hence the obligation of establishing the Khilafah is the obligation upon which many other obligations rest, such as the Hudood (penal codes), collection and distribution of the Zakah, the organising of the main Jumu’ah and it’s Khateeb and other obligations besides these. The removal of Kufr depends upon the resumption of the Khilafah. Establishing Islam in actuality means the establishment of the Khilafah as that is the only method of implementing Islam. Indeed, without the Khilafah the Deen cannot exist in our societies. Hence the whole of Islam depends upon the Khilafah as that is the method that Islam defined to bring it into existence.

The current situation of the Islamic Ummah is a testament to this fact. The Islamic penal code is absent and is replaced with that of the European countries. The economic system of Islam has been replaced by that of the Capitalists and today the resources of the Muslim Ummah are the spoils that are distributed by the Kuffar. The Islamic lands are occupied despite the military capacities of the Muslim armies. The absence of the Islamic way of life in our countries is ever affecting the societal fabric with nightclubs and bars arising in the holy lands of al-Quds, as well as many other major cities and capitals in the Islamic world. These stark facts unfortunately clearly illustrate the absence of Islam and the truthfulness of the statements of the Messenger of Allah (saw).

Moreover, Allah (swt) has ordered the Prophet (saw) to rule between Muslims by that which He (swt) revealed to him, and the order of Allah (swt) to him was in a decisive manner. Allah (swt) addressed the Prophet (saw) saying:

“And rule between them by that which Allah revealed to you, and do not follow their vain desires away from the truth which came to you”. (TMQ al-Ma’idah, verse 48)

And He (swt) said:

“And rule between them by that which Allah revealed to you and do not follow their whims, and beware (be on the alert) that they may deviate you away from even some part of what Allah revealed to you”. (TMQ al-Ma’idah, verse49)

The speech of Allah (swt) to the Prophet (saw) is a speech to his Ummah unless there is an evidence which limits the speech to him. In this case there is no such evidence, so the aforementioned verses order all Muslims to establish the rule of Allah (swt). The establishment of the Khaleefah does not mean other than the establishment of the rule and the authority of Allah (swt). On the other hand, Allah (swt) made it obligatory upon Muslims to obey those in authority, meaning the ruler, which indicates that the existence of the ruler is obligatory upon Muslims. Allah (swt) said:

“O you who believe obey Allah and obey the Messenger and those in authority from amongst you”. (TMQ al-Nisa’a, verse 59)

Allah (swt) does not order obedience to those who do not exist. This indicates that the existence of the ruler is obligatory. When Allah (swt) orders obedience to those in authority it is an order to establish them. The implementation of the Shari’ah depends upon the existence of the ruler, thus, the establishment of the ruler becomes obligatory as its absence will result in the sin of neglecting the Shari’ah.

Therefore, it is clear from these evidences that the establishment of the ruling and the authority amongst Muslims is Fard, and it is also clear that the appointment of a Khaleefah who takes charge of the rule and the authority, is compulsory upon Muslims in order to implement the Shari’ah laws; and not for the sake of ruling and authority only. Reflect upon what the Prophet (saw) said: “The best of your Imams (leaders) are those whom you love and they love you, who pray for you and you pray for them; and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.’ The Messenger of Allah (saw) was asked: ‘Would we not declare war on them (face them with the swords)?’ He said: ‘No, as long as they establish Salah (meaning Islam) among you.” This Hadith is clear in informing about the good and bad leaders, and clear in prohibiting the challenge of their authority as long as they establish the prayer, which in this context indicates upholding of Islam, and establishing its rule.

So the obligation upon Muslims to appoint a Khaleefah who establishes the laws of Islam and conveys its call is a matter which has no doubt with regard to its certainty in the sound texts of Shari’ah. Moreover, it is an obligatory duty due to the fact that Allah (swt) made it a Fard upon Muslims to establish the authority of Islam and to protect the honour of Muslims. However, this duty is a collective one, so if some people of the Ummah accomplished it, the Fard is fulfilled and thus responsibility drops from the rest of the Ummah. And if part of the Ummah was unable to accomplish the Fard, though they carried out the actions of establishing it, then the responsibility remains upon all the Muslims, and the Fard remains upon every Muslim as long as Muslims are without a Khaleefah.

To refrain from establishing a Khaleefah for the Muslims is a great sin because it is abstaining from carrying out a very important Fard of Islam, upon which the implementation of the divine laws depends, even upon which the presence of Islam in the battlefield of life depends as well. So Muslims as a whole commit a great sin by refraining from establishing a Khaleefah for all Muslims. And if they agreed to remain without a Khaleefah the sin would befall all Muslims in the entire world. If some of the Muslims embarked on working to establish a Khaleefah and the others did not, the sin will drop from the shoulders of those who started to work to establish the Khaleefah, while the Fard remains on them until the Khaleefah is appointed. This is because the involvement in establishing the Fard removes the sin for the delay of its fulfillment in its time, and for its non-fulfillment, despite one’s engagement in the work for establishing it, and despite his hatred of that which prevents him from accomplishing it.

As for those who were not engaged in the work for establishing the Fard, the sin would remain on them as soon as the three days period has passed, from the departure of the Khaleefah until the appointment of a new Khaleefah. This is because Allah (swt) had entrusted them with a Fard, which they did not carry out nor did they engage themselves in the work which was required for its completion. Therefore, they would be sinful and would deserve the punishment and shame from Allah (swt) in this life and the hereafter. They would be sinful due to their slackness in establishing the Khaleefah or from the actions which (according to Shari’ah) establish the Khaleefah. It is clear and obvious that a Muslim deserves the punishment of Allah (swt) when he ignores any of the duties enjoined upon him, particularly the duty by which the other duties are implemented, the Shari’ah rules are established, the matter of Islam is brought aloft and the word of Allah (swt) is exalted in the Islamic world and elsewhere.

Accordingly, no Muslim on the face of this earth has an excuse to abandon the duty of establishing the Deen which Allah (swt) has ordered, that is, the establishment of a Khaleefah for Muslims, when there is no Khilafah on the earth, and no one to implement the limits (Hudood) of Allah (swt) to protect the sanctities of Allah (swt), and no one to implement the laws of the Deen and unify the Muslim community under the banner of Laa ilaha illa Allah, Muhammad al-Rasul Allah. There is no permission in Islam to abandon the work for this duty until it is indeed accomplished.

Reference: Th Method to Re-establish the Khilafah - HT Britain

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