?[7 Conditions in Poetry Form]

The noble scholar, Ḥāfiẓ b. Aḥmad al Ḥakamī (d. 1377 AH رحمه الله) said:

وَقَدْ حَوَتْهُ لَفْظَةُ الشَّهَادَهْ … فَهِيَ سَبِيلُ الْفَوْزِ وَالسَّعَادَهْ
The phrase of the testimony (Shahada) encompasses (monotheism) … It is the path to success and happiness.

مَنْ قَالَهَا مُعْتَقِدًا مَعْنَاهَا … وَكَانَ عَامِلًا بِمُقْتَضَاهَا
Whoever says it, believing in its meaning... and acts according to its implications,

فِي الْقَوْلِ وَالْفِعْلِ وَمَاتَ مُؤْمِنًا … يُبْعَثُ يَوْمَ الْحَشْرِ نَاجٍ آمِنَا
In both word and deed, and dies as a believer... will be resurrected on the Day of Judgment safe and secure.

فَإِنَّ مَعْنَاهَا الَّذِي عَلَيْهِ … دَلَّتْ يَقِينًا وَهَدَتْ إِلَيْهِ
Its true meaning, to which it certainly points and guides,

أَنْ لَيْسَ بِالْحَقِّ إِلَهٌ يُعْبَدُ … إِلَا الْإِلَهُ الْوَاحِدُ الْمُنْفَرِدُ
is that there is no true deity worthy of worship... except the One God, the Unique,
بِالْخَلْقِ وَالرِّزْقِ وَبِالتَّدْبِيرِ … جَلَّ عَنِ الشَّرِيكِ وَالنَّظِيرِ
who is alone in creation, provision, and management... Exalted is He above having any partner or equal.

وَبِشُرُوطٍ سَبْعَةٍ قَدْ قُيِّدَتْ … وَفِي نُصُوصِ الْوَحْيِ حَقًّا وَرَدَتْ
And it is bound by seven conditions... that are truly mentioned in the texts of revelation.

فَإِنَّهُ لَمْ يَنْتَفِعْ قَائِلُهَا … بِالنُّطْقِ إِلَّا حَيْثُ يَسْتَكْمِلُهَا
For one who pronounces it will not benefit from it... unless they fulfill these conditions.

‌الْعِلْمُ ‌وَالْيَقِينُ ‌وَالْقَبُولُ … وَالِانْقِيَادُ فَادْرِ مَا أَقُولُ
Knowledge, certainty, and acceptance... and compliance—so understand what I say.

وَالصِّدْقُ وَالْإِخْلَاصُ وَالْمَحَبَّهْ … وَفَّقَكَ اللَّهُ لِمَا أَحَبَّهْ
And truthfulness, sincerity, and love... May Allah guide you to what He loves.

He (رحمه الله) continues:

فَإِنْلَمْيَكُنْلَهُأَعْوَانٌأَمْسَكَعَنْهُ،كَمَاأَمْسَكَالنَّبِيُّ - صَلَّىاللهُعَلَيْهِوَسَلَّمَ - عَنِالْجِهَادِبِمَكَّةَحَتَّىصَارَلَهُشَوْكَةٌوَأَنْصَارٌ،وَإِنْوَجَدَهُمُعَانًاعَلَيْهِفَإِنَّهُمَنْصُورٌ،

If he doesn’t have helpers, he should refrain, just as the Prophet (ﷺ) refrained from jihad in Makkah until he gained strength and supporters. But if he finds that he has help and is supported, then he is likely to be successful.

وَلَايَفُوتُالنَّجَاحُإِلَّامِنْفَوَاتِخَصْلَةٍمِنْهَذِهِالْخِصَالِ،وَإِلَّافَمَعَاجْتِمَاعِهَالَايَفُوتُهُالنَّجَاحُ.

Success is only lost due to the absence of one of these qualities, and with all of them combined, success will not escape him.

فَهَذِهِأَرْبَعُمَقَامَاتٍ،يَحْتَاجُإِلَىمُحَاسَبَةِنَفْسِهِعَلَيْهَاقَبْلَالْفِعْلِ؛

These are four stages where one needs to hold oneself accountable before taking action.

فَلَاكُلُّمَايُرِيدُالْعَبْدُفِعْلَهُيَكُونُمَقْدُورًالَهُ،

(1.) Not everything a servant desires to do is within his capacity.

وَلَاكُلُّمَايَكُونُمَقْدُورًالَهُيَكُونُفِعْلُهُخَيْرًالَهُمِنْتَرْكِهِ،

(2.) Not everything within his capacity to do is better to do than not.

وَلَاكُلُّمَايَكُونُفِعْلُهُخَيْرًالَهُمِنْتَرْكِهِيَفْعَلُهُلِلَّهِ،

(3.) Not everything that is better to do than not is done for Allah.

وَلَاكُلُّمَايَفْعَلُهُلِلَّهِيَكُونُمُعَانًاعَلَيْهِ،

(4.) Not everything done for Allah is done with the necessary support.

فَإِذَاحَاسَبَنَفْسَهُعَلَى ذَلِكَ تَبَيَّنَ لَهُ مَا يُقْدِمُ عَلَيْهِ، وَمَا يُحْجِمُ عَنْهُ. فَلْيُقْدِمْ عَلَيْهِ.

By holding oneself accountable for these considerations, it becomes clear what to proceed with and what to refrain from, affter which, one may proceed.”

?An Essential Gem of Wisdom: Well Laid Plans Require Checking Your Intention & Not Biting Off More than You Can Chew

Sincerity, due-diligence research, verification, consultation, istikhārah and patience are important elements of a winning plan for major **life or community decisions.

Ascertaining ability & shouldering responsibility are the evidence of intellect and bravery. When things are feasible, boldly move forward; if not, it is from courage and common sense to hold back.

Failing to plan is planning to fail. Before proceeding with major plans to better oneself, family, or broader community, we need to ask ourselves some very important questions about their legitimacy and feasibility, so as to build on a solid foundation and be spared from avoidable failures.**

Below is some important advice I have personally benefited from for many years from Imam Ibn Al Qayyim (from Ighāthah Al-Lahfān), he says (رحمه الله):

وَمُحَاسَبَةُالنَّفْسِنَوْعَانِ: نَوْعٌقَبْلَالْعَمَلِ،وَنَوْعٌبَعْدَهُ.

And there are two types of self-accountability: one before action, and one after it.

فَأَمَّاالنَّوْعُالْأَوَّلُ: فَهُوَأَنْيَقِفَعِنْدَأَوَّلِهِمَّتِهِوَإِرَادَتِهِ،وَلَايُبَادِرَبِالْعَمَلِحَتَّىيَتَبَيَّنَلَهُرُجْحَانُهُعَلَىتَرْكِهِ.

As for the first type, it is for one to pause at the beginning of his intention and desire, and not rush into action until it becomes clear to him that the action is more preferable than abandoning it.

قَالَالْحَسَنُ: «رَحِمَاللهُعَبْدًاوَقَفَعِنْدَهَمِّهِ،فَإِنْكَانَلِلَّهِمَضَى،وَإِنْكَانَلِغَيْرِهِتَأَخَّرَ»

Al-Hasan said: "May Allah have mercy on a servant who pauses at his intention; if it is for Allah, he proceeds, and if it is for something else, he refrains.”

وَشَرَحَهَذَابَعْضُهُمْ،فَقَالَ: إِذَاتَحَرَّكَتِالنَّفْسُلِعَمَلٍمِنَالْأَعْمَالِوَهَمَّبِهِالْعَبْدُوَقَفَأَوَّلًا،وَنَظَرَ: هَلْذَلِكَالْعَمَلُمَقْدُورٌلَهُأَمْغَيْرُمَقْدُورٍوَلَامُسْتَطَاعٌ؟

One of them explained this, saying: When the soul stirs for an action and a person intends it, he should first pause and reflect: Is this action within his capacity, or is it beyond his ability and impossible?

فَإِنْلَمْيَكُنْمَقْدُورًالَمْيُقْدِمْعَلَيْهِ،وَإِنْكَانَمَقْدُورًاوَقَفَوَقْفَةًأُخْرَىوَنَظَرَ: هَلْفِعْلُهُخَيْرٌمِنْتَرْكِهِ،أَوْتَرْكُهُخَيْرٌمِنْفِعْلِهِ؟

If it is beyond his capacity, he should not proceed with it. If it is within his capacity, he should pause again and consider: Is doing it better than leaving it, or is leaving it better than doing it?

فَإِنْكَانَ الثَّانِي تَرَكَهُ وَلَمْ يُقْدِمْ عَلَيْهِ، وَإِنْ كَانَ الْأَوَّلَ وَقَفَ وَقْفَةً ثَالِثَةً، وَنَظَرَ: هَلِ الْبَاعِثُ عَلَيْهِ إِرَادَةُ وَجْهِ اللهِ وَثَوَابِهِ، أَمْ إِرَادَةُ الْجَاهِ وَالثَّنَاءِ وَالْمَالِ مِنَ الْمَخْلُوقِ؟

If the latter is true, he should abandon it and not proceed with it. If the former is true, he should pause a third time and consider: Is his motivation for it the desire for the pleasure of Allah and His reward, or is it for status, praise, or wealth from the creation?

فَإِنْ كَانَ الثَّانِي لَمْ يُقْدِمْ عَلَيْهِ وَإِنْ أَفْضَى بِهِ إِلَى مَطْلُوبِهِ؛ لِئَلَّا تَعْتَادَ النَّفْسُ الشِّرْكَ، وَيَخِفَّ عَلَيْهَا الْعَمَلُ لِغَيْرِ اللهِ، فَبِقَدْرِ مَا يَخِفُّ عَلَيْهَا ذَلِكَ يَثْقُلُ عَلَيْهَا الْعَمَلُ لِلَّهِ، حَتَّى يَصِيرَ أَثْقَلَ شَيْءٍ عَلَيْهَا،

If it is the latter, he should not proceed with it, even if it leads to his desired outcome, so that his soul does not become accustomed to associating others with Allah in worship. For as the soul becomes more inclined to work for others, it becomes heavier for it to work for Allah until such work becomes the most burdensome thing for it.

وَإِنْ كَانَ الْأَوَّلَ وَقَفَ وَقْفَةً أُخْرَى، وَنَظَرَ: هَلْ هُوَ مُعَانٌ عَلَيْهِ، وَلَهُ أَعْوَانٌ يُسَاعِدُونَهُ وَيَنْصُرُونَهُ إِذَا كَانَ الْعَمَلُ مُحْتَاجًا إِلَى ذَلِكَ؛ أَمْ لَا؟

If his intention is for Allah, he should pause again and consider: Does he have help and support for it, particularly if the action requires such assistance?

*?**?[The Days of Tashreeq are Some of the Best Days for Good Deeds]*
Imam Al Bukhārī included a chapter in his Sahih:**

فَضْلِالْعَمَلِفِيأَيَّامِالتَّشْرِيقِ

The virtue of actions during the days of Tashreeq

وَقَالَابْنُعَبَّاسٍوَاذْكُرُوااللَّهَفِيأَيَّامٍمَعْلُومَاتٍأَيَّامُالْعَشْرِوَالْأَيَّامُالْمَعْدُودَاتُأَيَّامُالتَّشْرِيقِ

Ibn Abbas said, "And remember Allah during the well-known days" refers to the days of the ten (Dhul-Hijjah), and "the numbered days" refers to the days of Tashreeq.

وَكَانَابْنُعُمَرَوَأَبُوهُرَيْرَةَيَخْرُجَانِإِلَىالسُّوقِفِيأَيَّامِالْعَشْرِيُكَبِّرَانِوَيُكَبِّرُالنَّاسُبِتَكْبِيرِهِمَاوَكَبَّرَمُحَمَّدُبْنُعَلِيٍّخَلْفَالنَّافِلَةِ

Ibn Umar and Abu Hurayrah used to go to the market during the days of the ten and make takbeer (saying 'Allahu Akbar'), and the people would make takbeer with their takbeer. Muhammad ibn Ali would make takbeer after the nafl (voluntary) prayer.

? Abu Bakr Ibn Abi Jamrah al Andalusi (d. 599 AH رحمه الله) said in his explanation of Sahih Al Bukhārī:

"العمل في أيام التشريق أفضل من العمل في غيره، ولا يُعكّر على ذلك كونها أيام عيد؛ لأن ذلك لا يمنع العمل فيها، بل قد شُرع فيها أعلى العبادات وهو ذكر الله تعالى،

"Actions during the days of Tashreeq are better than actions on other days, and the fact that they are days of Eid does not diminish this, as this does not prevent work during them. In fact, the highest forms of worship, which is the remembrance of Allah, have been prescribed during these days.

وسر كون العبادة فيها أفضل من غيرها: أنّ العبادة في أوقات الغفلة فاضلة على غيرها، وأيام التشريق أيام غفلة في الغالب؛ فصار للعابد فيها مزيدُ فضلٍ على العابد في غيرها" .

The secret to why worship during these days is better than other times is that worship during times of heedlessness is more virtuous than at other times. The days of Tashreeq are generally times of heedlessness, so the worshipper has additional merit over the worshipper at other times."

[Quoted by Ibn Hajr in Fath Al Bāri]

??The Days of Tashriq are Like Paradise

The days of Tashriq following the Day of Sacrifice, are days of eating, drinking, and remembrance of Allah. This is the eternal condition of the people of Paradise.

Al Hāfidh Ibn Rajab (رحمه الله) said:

فإنالدنياكلهاأيامسفركأيامالحج،وهوزمانإحرامالمؤمنعماحرمعليهمنالشهوات. فإذاانتهىسفرعمره،ووصلإلىمنىالمنى،فقدقضىتفثه،

For the entire world is like the days of travel, akin to the days of Hajj, which is a time when the believer in a state of consecration (ihram) refrains from what has been forbidden in terms of desires. When the journey of his life ends and he reaches the wished for destination (i.e., akin to Mina), he has completed his rites.

فصارتأيامهكلها (فيالجنة) كأيامالتشريقأيامأكلوشربوذكرلله،وصارفيضيافةاللهوجوارهأبد

Thereafter, all his days (in Paradise) become like the days of Tashreeq—days of eating, drinking, and remembering Allah. He will be in the hospitality and proximity of Allah forever.”

? Eid Reminder [The Enormous Blessing of Eating from Sacrificial Meat, Especially on the Days of Eid]

?Al-Hafiz Ibn Rajab (d. 790 AH رحمه الله) said in "Al-Lata'if":

فأباحَاللهُتَعالى [ذبحَ] هذهِالبهائمِالمطيعةِالذَّاكرةِلهُلعبادِهِالمؤمنينَحتَّىتَتَقَوَّىبهاأبدانُهُموتَكْمُلَلذَّاتُهُمفيأكلِهِمُاللحومَ؛

“Allah Almighty has permitted [the slaughtering of] these obedient and remembering animals for His believing servants so that their bodies may be strengthened and their enjoyment in eating meat may be complete.

فإنَّهـ[ــــا]،مِنأجلِّالأغذيةِوألذِّها،معَأنالأبدانَتَقومُبغيرِاللحمِمِنالنَّباتاتِوغيرِها،لكنْلاتَكْمُلُالقوَّةُوالعقلُواللذَّةُإلَّاباللحمِ،

Meat is one of the finest and most delicious foods, and while bodies can be sustained by plants and other sources, true strength, intellect, and pleasure are only achieved through meat.

فأباحَللمؤمنينَقتلَهذهِالبهائمِوالأكلَمِنلحومِها،لِيُكْمِلَبذلكَقوَّةَعبادِهِوعقولَهُم،

Therefore, Allah permitted the believers to kill these animals and eat their meat to enhance their strength and intellect.

فيَكونَذلكَعونًالهُمعلىعلومٍنافعةٍوأعمالٍصالحةٍيَمْتازُبهابنوآدَمَعلىالبهائمِ ؛ وعلىذكرِاللهِعَزَّوجَلَّوهوَأكبرُمِنذكرِالبهائمِ،

This, in turn, aids them in acquiring beneficial knowledge and performing righteous deeds that distinguish humans from animals and enable the remembrance of Allah, which is greater than the remembrance of animals.

فلايَليقُبالمؤمنِمعَهذاإلَّامقابلةُهذهِالنِّعمِبالشُّكرِعليهاوالاستعانةِبها على طاعةِ اللهِ تَعالى وذكرِهِ حيثُ فَضَّلَ ابنَ آدَمَ على كثيرٍ مِن المخلوقاتِ وسَخَّرَ لهُ هذهِ الحيواناتِ. قالَ تَعالى: {فَكُلُوا مِنْهَا وَأَطْعِمُوا الْقَانِعَ وَالْمُعْتَرَّ كَذَلِكَ سَخَّرْنَاهَا لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ} [الحج: ٣٦].

It is only fitting for the believer to respond to these blessings with gratitude and to use them in obedience to Allah and in His remembrance, as He has favored the son of Adam over many of His creations and made these animals subservient to him. Allah says: "So eat from them and feed the needy and the beggar. Thus have We subjected them to you that you may be grateful" [Al-Hajj: 36].

فأمَّا مَن قَتَلَ هذهِ البهائمَ المطيعةَ الذَّاكرةَ للهِ تَعالى، ثمَّ اسْتَعانَ بأكلِ لحومِ ها على معاصي اللهِ تَعالى ونَسِيَ ذكرَ اللهِ؛ فقد قَلَبَ الأمرَ وكَفَرَ النِّعمةَ، فلا كانَ مَن كانَتِ البهائمُ خيرًا منهُ وأطوعَ.

As for those who kill these obedient, remembering animals and then use their meat to commit sins against Allah and forget His remembrance, they have reversed the matter and denied the blessing. Such people are worse than and less obedient than the animals.

نَهارُكَ يا مَغْرورُ سَهْوٌ وَغَفْلَةٌ … وَلَيْلُكَ نَوْمٌ وَالرَّدى لَكَ لازِمُ

Your days, O deluded one, are filled with heedlessness and forgetfulness,
And your nights are spent in sleep, while death is ever-present.

وَتَتْعَبُ فيما سَوْفَ تَكْرَهُ غِبَّهُ … كَذلِكَ في الدُّنْيا تَعيشُ البَهائِمُ

You toil for what you will regret in the end,
Thus do animals live in this world.”

No talk tonight, we’ll have a final reminder tomorrow at 11pm EST إن شاء الله

Starting shortly بإذن الله