The Nobility of Wise-Restraint, Dignity, and Tranquility (& the Guaranteed Means to Achieve Them)
Shaykh al Islam Ibn Al Qayyim (d. 751 AH رحمه الله) explains [in ‘Alām Al Muwaqi’īn] the inseparable connection between knowledge, forbearance/wise-restraint, dignity, calmness and Murāqabah (God-consciousness/self-vigilance/watchfulness); he says:
فليس صاحبُ العلم والفتيا إلى شيء أحوجَ منه إلى الحلم والسكينة والوقار، فإنها كسوةُ علمه وجماله، وإذا فقدها كان علمُه كالبدن العاري من اللباس
“The person of knowledge and issuing religious verdicts is in greatest need of forbearance, tranquility, and dignity. These are the adornments and beauty of his knowledge. If he lacks them, his knowledge is like a body stripped of clothing.
قال بعض السلف: ما قُرن شيءٌ إلى شيء أحسنُ من علم إلى حلم
Some of the pious predecessors said: "Nothing is better combined with something else than knowledge with forbearance."
[4 Types of People in Knowledge & Forbearance]
والناس هاهنا أربعة أقسام: فخيارهم من أوتي العلم والحلم. وشرارهم من عَدِمهما. الثالث: من أوتي علمًا بلا حلم. الرابع: عكسه
People here are of four categories: The best among them are those who possess both knowledge and forbearance. The worst are those who lack both. The third are those who have knowledge without forbearance. The fourth are those who have forbearance without knowledge.
فالحلم زينة العلم وبهاؤه وجماله. وضدُّه: الطيش والعجلة والحدَّة والتسرُّع وعدم الثبات
Forbearance is the adornment, brilliance, and beauty of knowledge. Its opposite is recklessness, hastiness, impulsiveness, and instability.
فالحليم لا يستفزُّه البَدَوات (يعني الآراء المختلفة التي تظهر له)، ولا يستخفُّه الذين لا يعلمون، ولا يُقَلقله ( أي لا يحرِّكهويزعجه) أهلُ الطيش والخفة والجهل
The forbearing person is not provoked by differing opinions that appear to him, nor is he swayed by the ignorant, nor unsettled by reckless, frivolous, and ignorant people.
بل هو وقور ثابت ذو أناة، يملك نفسه عند ورود أوائل الأمور عليه، ولا تملكه أوائلها. وملاحظته للعواقب تمنعه من أنتستخفَّه دواعي الغضب والشهوة
Rather, he is dignified, steadfast, patient, controls himself when matters arise, and does not let them control him. His consideration of the consequences prevents him from being swayed by the urgings of anger and desire.
فبالعلم تنكشف له مواقع الخير والشرّ والصلاح والفساد
Through knowledge, he can discern instances of good and evil, and of righteousness and corruption.
وبالحلم يتمكَّن من تثبيت نفسه عند الخير، فيؤثره، ويصبر عليه؛ وعند الشرِّ فيصبر عنه
Through forbearance, he can stabilize himself with goodness, prefer it, and patiently endure it; and when evil appears, he can abstain from it.
فالعلم يعرِّفه رشدَه، والحلم يثبِّته عليه.
Knowledge makes him recognize his righteous guidance, and forbearance stabilizes him in it.
وإذا شئت أن ترى بصيرًا بالخير والشرِّ لا صبر له على هذا ولا عن هذا رأيته.
If you wish to see someone insightful in good and evil but without patience for either, you will find such a person.
وإذا شئت أن ترى صابرًا على المشاقِّ لا بصيرةَ له رأيته.
If you wish to see someone patient in hardships but without insight, you will find such a person.
وإذا شئت أن ترى من لا صبر له ولا بصيرة رأيته.
If you wish to see someone without patience and without insight, you will find such a person.
وإذا شئت أن ترى بصيرًا صابرًا لم تكد.
If you wish to see someone both insightful and patient, you will scarcely find such a person.
فإذا رأيتَه فقد رأيتَ إمامَ هدًى حقًّا، فاستمسِكْ بغَرْزه
If you do see such a person, you have seen a true guide, so hold fast to him!
[Dignity & Tranquility]
والوقار والسكينة ثمرة الحلم ونتيجته.
Dignity and tranquility are the fruits and results of forbearance.
ولشدة الحاجة إلى السكينة وحقيقتها وتفاصيلها وأقسامها، نشير إلى ذلك إشارةً بحسب علومنا القاصرة، وأذهانناالجامدة، وعباراتنا الناقصة.
Due to the great need for tranquility, its true nature, details, and types, we will briefly indicate it according to our limited knowledge, sluggish minds, and inadequate expressions.
ولكن نحن أبناء الزمان، والناسُ بزمانهم أشبه منهم بآبائهم، ولكلِّ زمان دولة ورجال.
But we are children of our time, and people resemble their times more than they resemble their fathers, and each era has its nation and its men.
فالسكينة فعيلة من السكون، وهو طمأنينة القلب واستقراره. وأصلها في القلب، ويظهر أثرها على الجوارح. وهي عامَّةوخاصَّة.
Tranquility (سكينة) is derived from the root of "stillness," which is the calm and stability of the heart. Its origin lies in the heart, and its effects appear on the limbs. There are general and specific types of tranquility.
[The Tranquility of the Prophets]
فسكينةُ الأنبياء ــ صلوات الله وسلامه عليهم ــ أخصُّ مراتبها وأعلى أقسامها، كالسكينة التي حصلت لإبراهيم الخليل وقدأُلقي في المنجنيق مسافرًا إلى ما أضرَم له أعداءُ الله من النار. فلله تلك السكينة التي كانت في قلبه حين ذلك السفر!
The tranquility of the prophets, peace and blessings be upon them, represents the highest and most specific levels of it, like the tranquility that Ibrahim (Abraham) the Beloved experienced when he was cast into the catapult, traveling towards the fire that the enemies of Allah had ignited for him. How remarkable was that tranquility in his heart during that journey!
وكذلك السكينة التي حصلت لموسى، وقد غشِيَه فرعون وجنوده من ورائهم، والبحر أمامهم، وقد استغاث بنو إسرائيل: ياموسى إلى أين تذهب بنا؟
Similarly, the tranquility that Musa (Moses) experienced when Pharaoh and his soldiers surrounded them from behind, and the sea was in front of them, and the Children of Israel cried out, "O Musa, where will you take us?
هذا البحر أمامنا، وهذا فرعون خلفنا!
Here is the sea in front of us, and there is Pharaoh behind us!"
وكذلك السكينة التي حصلت له وقتَ تكليم الله له نِداءً ونِجاءً كلامًا حقيقةً، سمعه حقيقةً بأذنه.
Likewise, the tranquility he experienced during the divine communication when Allah spoke to him directly and secretly, and he heard it with his own ears.
وكذلك السكينة التي حصلت له، وقد رأى العصا ثعبانًا مبينًا.
Also, the tranquility he experienced when he saw the staff turning into a clear serpent.
وكذلك السكينة التي نزلت عليه، وقد رأى حبالَ القوم وعصيَّهم كأنها تسعى، فأوجس خيفةً في نفسه.
And the tranquility that descended upon him when he saw the ropes and staffs of the people appearing as if they were moving, and he felt a fear in himself.
وكذلك السكينة التي حصلت لنبيِّنا - صلى الله عليه وسلم -، وقد أشرف عليه وعلى صاحبه عدوُّهما ، وهما في الغار، فلونظر أحدهم إلى تحت قدميه لرآهما.
Likewise, the tranquility that descended upon our Prophet (peace and blessings be upon him), when their enemy overlooked him and his companion while they were in the cave. If any of them had looked down at their feet, they would have seen them.
وكذلك السكينة التي نزلت عليه في مواقفه العظيمة، وأعداءُ الله قد أحاطوا به كيوم بدر، ويوم حنين، ويوم الخندق، وغيره.
And the same tranquility that descended upon him in his great moments, surrounded by the enemies of Allah, like on the Day of Badr, the Day of Hunayn, the Day of the Trench, and other occasions.
فهذه السكينة أمرٌ فوق عقول البشر، وهي من أعظم معجزاته عند أرباب البصائر؛
This tranquility is beyond human comprehension and is one of his greatest miracles to those with insight.
فإن الكذَّاب ــ ولا سيما على الله ــ أقلقُ ما يكون، وأخوف ما يكون، وأشدُّه اضطرابًا، في مثل هذه المواطن.
For the liar—especially one who lies about Allah—is the most anxious, fearful, and disturbed in such situations.
فلو لم يكن للرسل ــ صلوات الله وسلامه عليهم ــ من الآيات إلا هذه وحدها لكفتهم.
If the messengers (peace and blessings be upon them) had no signs other than this one, it would suffice them.
[The Special Tranquility of the Believers]
وأما الخاصَّة (اي السكينة الخاصة)، فتكون لأتباع الرسل بحسب متابعتهم، وهي سكينة الإيمان، وهي سكينة تسكِّن القلوبعن الريب والشك.
As for the specific (meaning the specific tranquility), it is for the followers of the messengers according to their adherence, and it is the tranquility of faith. It is a tranquility that calms the hearts against doubt and skepticism.
ولهذا أنزلها الله على المؤمنين في أصعب المواطن أحوجَ ما كانوا إليها عند القلق والاضطراب الذي لم يصبر عليه مثلُ عمربن الخطاب - رضي الله عنه -، وذلك يوم الحديبية
This is why Allah sent it down upon the believers in the most difficult situations, when they were in dire need of it during the anxiety and disturbance that even Umar ibn al-Khattab (may Allah be pleased with him) could not endure, such as on the Day of Hudaybiyyah.
قال تعالى يذكر نعمته عليهم بإنزالها أحوجَ ما كانوا إليها {هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدَادُوا إِيمَانًا مَعَإِيمَانِهِمْ وَلِلَّهِ جُنُودُ السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا} [الفتح: ٤]
Allah mentions His favor upon them by sending it down when they most needed it: "He it is who sent down tranquility into the hearts of the believers that they might add faith to their faith. And Allah’s are the hosts of the heavens and the earth, and Allah is ever Knowing, Wise" [Al-Fath: 4].
فذكر نعمته عليهم بالجنود الخارجة عنهم والجنود الداخلة فيهم، وهي السكينة ، وقال بعد ذلك : {لَقَدْ رَضِيَ اللَّهُ عَنِالْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا} [الفتح: ١٨].
He mentioned His favor upon them with the external hosts and the internal hosts, which is tranquility. He then said: "Certainly was Allah pleased with the believers when they pledged allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquility upon them and rewarded them with a near victory" [Al-Fath: 18].
لمَّا علِم الله سبحانه ما في قلوبهم من القلق والاضطراب، لِما منَعهم كفارُ قريش من دخول بيت الله، وحبسوا الهَدْيَ عنمحِلِّه، واشترطوا عليهم تلك الشروط الجائرة الظالمة، فاضطربت قلوبهم وقلِقت، ولم تطق الصبر
When Allah knew what was in their hearts of anxiety and disturbance due to the Quraysh disbelievers preventing them from entering the House of Allah, detaining the sacrificial animals from reaching their place, and imposing those unfair and oppressive conditions, their hearts were troubled and anxious, unable to bear patience.
= فعلِم تعالى ما فيها، فثبَّتها بالسكينة رحمةً منه ورأفةً ولطفًا، وهو اللطيف الخبير.
Allah, the Exalted, knew what was in their hearts and stabilized them with tranquility out of mercy, compassion, and kindness, and He is the Gentle, the All-Aware.
وتحتمل الآية وجهًا آخر، وهو أنه سبحانه علِمَ ما في قلوبهم من الإيمان والخير ومحبته ومحبة رسوله، فثبَّتها بالسكينة وقتقلقها واضطرابها.
The verse can also bear another interpretation, which is that Allah, knowing what was in their hearts of faith, goodness, love for Him, and love for His Messenger, stabilized them with tranquility during their moments of anxiety and disturbance.
والظاهر أن الآية تعُمُّ الأمرين، وأنه علِمَ ما في قلوبهم مما يُحتاج معه إلى إنزال السكينة، وما في قلوبهم من الخير الذي هوسببُ إنزالها.
It appears that the verse encompasses both meanings: that He knew what was in their hearts necessitating the descent of tranquility, and what was in their hearts of goodness that was the cause of its descent.
ثم قال بعد ذلك: {إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَوَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا} [الفتح: ٢٦].
Then He said: "When those who disbelieved had put into their hearts chauvinism, the chauvinism of the time of ignorance, but Allah sent down His tranquility upon His Messenger and upon the believers and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And Allah is Knowing of all things" [Al-Fath: 26].
لمَّا كانت حميةُ الجاهلية توجب من الأقوال والأعمال ما يناسبها جعل الله في قلوب أوليائه سكينةً تقابل حميةَ الجاهلية،وفي ألسنتهم كلمةَ التقوى مقابِلةً لما توجبه حميةُ الجاهلية من كلمة الفجور.
When the tribalistic chauvinism of the time of ignorance required statements and actions befitting it, Allah placed tranquility in the hearts of His allies to counter the chauvinism of ignorance, and He placed the word of righteousness on their tongues to counter the word of wickedness imposed by the chauvinism of ignorance.
فكان حظُّ المؤمنين السكينةَ في قلوبهم، وكلمةَ التقوى على ألسنتهم؛ وحظُّ أعدائهم حميةَ الجاهلية في قلوبهم، وكلمةَالفجور والعدوان على ألسنتهم.
Thus, the portion of the believers was tranquility in their hearts and the word of righteousness on their tongues, while the portion of their enemies was the chauvinism of ignorance in their hearts and the word of wickedness and aggression on their tongues.
فكانت هذه السكينة وهذه الكلمة جندًا من جند الله أيَّد بهما رسولَه والمؤمنين في مقابلة جند الشيطان الذي في قلوب أوليائه وألسنتهم.
This tranquility and this word were soldiers from the soldiers of Allah, by which He supported His Messenger and the believers in opposition to the soldiers of Satan that were in the hearts and on the tongues of his allies.
وثمرة هذه السكينة: الطمأنينة للخبر تصديقًا وإيقانًا، وللأمر تسليمًا وإذعانًا؛
The fruit of this tranquility is: reassurance of belief and conviction for divinely-revealed information, and submission and compliance for divine command.
فلا تدع شبهةً تعارض الخبر، ولا إرادةً تعارض الأمر.
It does not allow any doubt to conflict with the information, nor any desire to conflict with the command.
بل لا تمرُّ معارضات السوء بالقلب إلا وهي مجتازة مرورَ الوساوس الشيطانية التي يبتلى بها العبد، ليقوى إيمانه، ويعلو عندالله ميزانه، بمدافعتها وردِّها وعدم السكون إليها؛
The countervailing influences of evil do not linger in the heart but pass through like the passing of satanic whispers with which the servant is tested, so his faith strengthens and his rank with Allah rises by resisting and repelling them and not settling into them.
فلا يظنَّ المؤمن أنها لنقصِ درجته عند الله.
Therefore, the believer should not think that this is due to a deficiency in his rank with Allah.
ومنها: السكينة عند القيام بوظائف العبودية، وهي التي تورث الخضوع والخشوع وغضَّ الطرف وجمعيةَ القلب على الله تعالى بحيث يؤدِّي عبوديته بقلبه وبدنه.
This also includes the tranquility during the performance of acts of servitude, which brings about humility, submissiveness, lowered gaze, and the gathering of the heart upon Allah, so that he performs his servitude with both heart and body.
والخشوع نتيجة هذه السكينة وثمرتها، وخشوع الجوارح نتيجة خشوع القلب. وقد رأى النبيُّ - صلى الله عليه وسلم - رجلًايعبث بلحيته في الصلاة، فقال: «لو خشع قلبُ هذا لخشعت جوارحُه».
Humility is the result and fruit of this tranquility, and the humility of the limbs is the result of the humility of the heart. The Prophet (peace and blessings be upon him) saw a man playing with his beard during prayer and said, "If this man's heart was humble, his limbs would be humble." [note: Al Albani grades this report as weak]
[The Guaranteed Means to Attain Tranquility]
فإن قلت: قد ذكرتَ أقسامها، ونتيجتها، وثمرتها، وعلامتها؛ فما أسبابها الجالبة لها؟
If you ask, "You have mentioned its types, result, fruit, and indicators; what are its causes?"
قلت: سببها استيلاء مراقبة العبد لربِّه جلَّ جلالُه حتى كأنه يراه. وكلما اشتدَّت هذه المراقبة أوجبَتْ له من الحياء،والسكينة، والمحبَّة، والخضوع والخشوع، والخوف والرجاء= ما لا يحصل بدونها.
I say, its cause is the dominance of the servant's observation of his Lord, Glory be to Him, as if he sees Him. The stronger this observation, the more it brings about shyness, tranquility, love, humility, submissiveness, fear, and hope, which cannot be achieved without it.
فالمراقبة أساس الأعمال القلبية كلِّها، وعمودُها الذي قيامها به. ولقد جمع النبيُّ - صلى الله عليه وسلم - أصول أعمالالقلب وفروعها كلَّها في كلمة واحدة، وهي قوله في الإحسان: «أن تعبد الله كأنك تراه».
Al Murāqabah (self-vigilance/watchfulness) is the foundation of all heart actions and their pillar upon which they stand. The Prophet (peace and blessings be upon him) summarized the fundamentals and branches of all heart actions in one word when he said about excellence (Ihsan), "To worship Allah as if you see Him."
فتأمَّلْ كلَّ مقام من مقامات الدين، وكلَّ عمل من أعمال القلوب، كيف تجد هذا أصلَه ومنبعَه؟
So consider every station of the religion and every action of the heart; look at how you find this to be its foundation and source.
[The Dire Need for Tranquility]
والمقصود: أن العبد محتاج إلى السكينة عند الوساوس المعترضة في أصل الإيمان، ليثبت قلبه ولا يزيغ؛
The point is that the servant needs tranquility (1.) in the face of intrusive whispers that challenge the very foundation of faith, so that his heart remains steadfast and does not deviate.
وعند الوساوس والخطرات القادحة في أعمال الإيمان، لئلا تقوى وتصير همومًا وغمومًا وإراداتٍ ينقص بها إيمانه؛
(2.) He needs it in the face of whispers and thoughts that undermine the actions of faith, so they do not grow stronger and become worries, sorrows, and desires that diminish his faith.
وعند أسباب المخاوف على اختلافها، ليثبت قلبُه ويسكن جأشُه؛
(3.) He needs it in the face of various fears, so his heart remains firm and his resolve is steady.
وعند أسباب الفرح، لئلا يطمَح به مركبُه، فيجاوزَ الحدَّ الذي لا يُعبَر، فينقلب ترَحًا وحزنًا
(4.) He needs it in the face of reasons for joy, so that the vehicle of his joy does not surge beyond the permissible limit, turning into sorrow and grief.
ــ وكم ممن أنعم الله عليه بما يُفرِحه، فجمَح به مركبُ الفرح، وتجاوزَ الحدَّ، فانقلب ترحًا عاجلًا!
How many people has Allah blessed with something that brings them joy, only for the vehicle of joy to run wild, exceed the limit, and turn into immediate sorrow!
ولو أُعِين بسكينة تعدِل فرحَه لأريد به الخير وبالله التوفيق ــ وعند هجوم الأسباب المؤلمة على اختلافها لظاهره وباطنه،فما أحوجَه إلى السكينة حينئذ!
If he were aided by a tranquility that balances his joy, it would lead to good for him—with Allah’s help. In the face of painful events, both external and internal, how greatly he needs tranquility then!
وما أنفعها له، وأجداها عليه، وأحسن عاقبتها! والسكينة في هذه المواطن علامة على الظفر، وحصول المحبوب، واندفاعالمكروه؛ وفقدُها علامة على ضدِّ ذلك، لا يخطئ هذا ولا هذا. والله المستعان.
How beneficial it is for him, how advantageous it is, and how excellent its outcome! Tranquility in these situations is a sign of victory, the attainment of what is desired, and the repulsion of what is disliked. Its absence is a sign of the opposite, without fail. And Allah’s help is sought.”