Translator’s Introduction
We live in a era of overwhelming Western influence where two major ideas are upheld and promoted. One of these is the expectation of instant gratification, whereby few people are prepared to wait, or work hard, or suffer temporary hardship, to get results. People see a world of wealth and power, depicted on TV and in the movies, and they want it, now. Immediate satisfaction is expected in this world, so how much harder must it be for such people in terms of preparing themselves for the Hereafter!
The other major idea promoted by Western influences is the cult of the superman. Here, too, TV and movies must take much of the blame for filling people’s minds with the notion that the stronger and wealthier you are, the freer you are to do what you like, regardless of the consequences. The idea of the “survival of the fittest” is used to justify destroying the weak. In their quest for independence and superiority, the godless are turning this world into a living hell where competition and conflict prevail. Crime is on the increase, as religion and morality are no longer deterrent forces, and a sense of fear and insecurity is spreading in its wake. Mental illness and psychological disorders are further symptoms of the malaise caused by negative Western influences.
The
Islamic way is in sharp contrast to the current trends of the West. Our Creator
knows best the make-up of the human psyche, and the guidance of the Qur’ân
and Sunnah is in perfect harmony with
human nature. Not for nothing is Islam known as dîn
al-fitrah (the life transaction of the natural state of man). Muslim
scholars and scientists developed an extensive and deep knowledge of human
behaviour and psychology, which was firmly rooted in the guidance of the Qur’ân
and Sunnah. Centuries ago, scholars
developed Islamic concepts by which any person who is seeking strength of
willpower, and perfection may be guided. Instead of struggling alone, for no
other reason than self-gratification, Islam channels us into seeking perfection
for the sake of Allâh, and teaches us to seek His help in doing so. Thus we
have important Islâmic ideals such as: ‘ubűdiyyah
(being a true slave of Allah), which puts a person in touch with the highest
Power in the universe, the Power of Allâh; tawakkul
(putting one’s trust in Allâh), concerning which the Prophet (SAAS)
advised, “Whoever wishes to be the
strongest among men, let him put his complete trust in Allâh”; and sabr
(patience, forbearance, fortitude), which enables a man to face hardship with
dignity and to accept times of ease without becoming arrogant.
Ibn
Qayyim al-Jawziyyah (1292-1350 CE) was one of these scholars. His full name was
Muhammad ibn Abî Bakr ibn Ayyűb ibn Sa’d az-Zar’î and his kunya was Abű Abdullâh Shams al-Dîn, but he is better-known as
Ibn Qayyim al Jawziyyah. Born in Damascus, Syria, he was the son of the
attendant (qayyim) of the school of
al-Jawziyyah. He lived in a period of great turmoil in the Muslim world, which
was still reeling from the Mongol onslaughts. At the same time, his was an era
of remarkable scholarship. He studied under the great scholar Ibn Taymiyyah, and
was also a contemporary of Ibn Kathîr and others.
The present text is an abridged translation of Ibn
al-Qayyim’s famous work, ‘Uddat as-Sâbirîn
wa Dhâkhirat ash-Shâkirîn (literally, The Equipment of the Patient and
the Investment of the Grateful). This work deals with the closely-related topics
of patience and gratitude. Although often translated as “patience”, the
Arabic word sabr has a broader and
deeper meaning than the English. Depending on the context, it may mean
fortitude, patience, equanimity, forbearance, patient endurance, etc. Shukr
may be translated as “gratitude” or "thankfulness". As is shown in
the book, patience and gratitude are two sides of the same coin, closely-related
attitudes which the Muslim should seek to foster in every aspect of his or her
life.
This
kind of spiritual advice is something that today’s Muslims so desperately
need. Far from being a set of empty rituals and nit-picking legal
technicalities, or a set of words to be repeated or chanted ad nauseam,
Islâm is a holistic way of life: if it is applied only partially, imbalance
will result. A most important aspect of Islâm, which must always accompany the
formal “rituals” and the recitation of du‘âs
and dhikr, is constant remembrance of
Allâh and constant contact with the Divine. Developing a truly Islâmic
attitude of patience will enable us to do this.
Although
the works were written over six centuries ago, Ibn al-Qayyim has much to offer
the modern reader. Caught as we are between the tempting influences of the West
and the hidebound superstitions of some of our Muslim communities, Ibn al-Qayyim’s
level-headed and above all practical advice will point us back towards a purer
Islâmic way, insha’Allâh.
It
is my firm belief that Islâm has the answer to many of the psychological
problems that trouble mankind today, such as anxiety, depression, lack of
confidence, addictions, etc. In direct contrast to the Western focus on the
“self,” Islâm tells us to look beyond ourselves and focus on Allâh. By
doing so, we will move towards fulfilling the purpose for which we were created,
and thus attain peace with our Creator and within ourselves. This book is the
first in a series (“Towards Islamic Psychology”) that will, Insha’Allâh, bring the spiritual and psychological benefits of
our Islâmic heritage to Muslims who do not have access to the works of the
scholars in the original Arabic.
Nasiruddin
al-Khattab
December
1996
