In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Shaikh Abdur Razzaaq Al-Badr [hafidhahullaah] says that Jihaad [i.e. striving] against the Nafs is of four levels and all of this can be found in Surah Al-Asr.

Firstly, striving in the path of learning Allaah’s Sharee’ah – learning the religion ordained by Allaah, exercise patience whilst learning & seeking understanding. If you do not strive to acquire Ilm, your soul will remain upon ignorance; and even if you perform acts of worship and preoccupy yourself in worship, you’ll do so based on acts of worship that are unacceptable, because one of the conditions of worship is Al-Mutaabah [i.e. adherence to the authentic Sunnah of the Messenger] and one cannot be acquainted with Al-Mutaaba’ah except through Ilm. And due to this, it has been reported in a hadeeth: ‘’Whoever Allaah wishes good for, He grants him understanding in the religion’’. In another narration: ‘’Whoever follows a path towards acquiring knowledge, Allaah will make easy for him the path to paradise’’. Therefore, one must acquire a portion of knowledge every day, and let not a day elapses except that you gain a portion of knowledge. Everyday the Prophet used to supplicate – after the fajr prayer- saying: ‘’O Allaah! I ask you for beneficial knowledge, good provision and deeds that are accepted’’. This shows that seeking knowledge is a daily pursuit.

Secondly: Striving against the soul to act upon the knowledge you have acquired and adhering to it. This is the purpose of knowledge, because the purpose of knowledge is to act. If one does not act upon the knowledge he has acquired, then even if does not harm him, it will not benefit him. The Prophet sought refuge with Allaah against the knowledge that does not benefit. Therefore, after a person strives to acquire knowledge, he must strive to act upon it. Thirdly: A person should call to knowledge [i.e. convey what he has learnt]. Fourthly: He should exercise patience in this path. [Sharh Adabun Nufoos. Lesson 2- By Shaikh Abdur Razzaaq Al-Badr (hafidhahullaah)]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Ibnul Qayyim [rahimahullaah] said:

The heart does get sick just as the body gets sick and its cure is found in repentance and bring keen [to obey Allaah and the Messenger etc]. The heart does become rusty just as a mirror becomes rusty, and remembrance of Allaah polishes it. The heart does become unadorned just as the body, and fear of Allaah beautifies it. The heart does suffer from discomfort just as the body suffers from discomfort due to hunger, and its food and drink are knowledge and awareness of Allaah, love of Allaah, reliance upon Allaah, turning sincerely to Allaah in repentance and obedience with Tawheed, and carrying out acts of obedience to Allaah. [An Excerpt from ‘Al-Fawaa’id 143’]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Ibnul Jawzee (rahimahullaah) said:

Indeed the listener is awaken at the time of hearing admonitions, but when he leaves a gathering (in which) Allaah was remembered he returns to a (state) of impenitence and heedlessness. So, I pondered and came to know of its causes and saw that the people were in different (circumstances) in that regard. The general state of affairs is that the heart does not remain upon a distinct state of wakefulness after one hears an admonition, and this is due to two reasons:

Firstly: An admonition is like a whip and a whip does not cause harm after its use ceases.  Its pain is (felt) at the time it is used.

Secondly: Whilst listening to Admonitions, a person may be turned away from [worldly distractions]- his body and thoughts are isolated from the influences of the worldly life and he pays attention with his heart; however when he returns to the [worldly] preoccupations, he is captivated by its hassles.

There are those who are firm and do not go back and forth: They carry on in a state of [wakefulness and righteous action] without turning away.

There are those whose natural inclinations make them incline towards heedlessness at times, but at other times they are called back through admonitions to perform [righteous] actions.  They are similar to a grain of (corn) that is blown back and forth by the breeze.

And there are those who are not affected by [admonitions] except in accordance with the degree of what they heard- similar to water rolling on a smooth rock.  [Source: An Excerpt from ‘Saydul Khaatir’ page: 14. slightly paraphrased]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Imaam Ash’Shaatibee [rahimahullaah] said: Know that Allaah has established this sharee’ah as a proof against the creation [i.e. mankind and jinn] – the old and young alike; the obedient and the disobedient; the righteous and the wicked. He did not specify the proof against anyone in exclusion of another one. Also all the other revealed laws were established as a proof against all the other nations to whom they were revealed. The Sharee’ah is the judge- restrictedly and unrestrictedly; the [source of judgement] and the judge on all those who have reached the age of responsibility. It is the path attached to [what Allaah has ordained] and the Greatest Guide. And have you not seen the statement of Allaah [The Most High]?!

وَكَذَٲلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحً۬ا مِّنۡ أَمۡرِنَا‌ۚ مَا كُنتَ تَدۡرِى مَا ٱلۡكِتَـٰبُ وَلَا ٱلۡإِيمَـٰنُ وَلَـٰكِن جَعَلۡنَـٰهُ نُورً۬ا نَّہۡدِى بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَا‌ۚ وَإِنَّكَ لَتَہۡدِىٓ إِلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬

And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’an) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allah’s religion of Islamic Monotheism).’’ [Soorah Ash-Shooraa. Ayah: 52]

He [alayhis salaatu wassalaam] was the first to be guided to the Book and Eemaan, and then those who followed him. The Book is the Guide and also the Sunnah which was sent down upon him explains that guidance [i.e. the Sunnah and the Qur’aan explain each other]. All the creation [i.e. mankind and Jinn] are guided by it.

Therefore, when this is the case, the Sharee’ah is worthy of being a decisive proof against them [i.e. against mankind and Jinn] and a beacon by way of which they are guided to the truth. Their nobility is established in accordance with how far they embrace its rulings- through acting upon them in speech, belief and deeds– and not merely due to the level of their intellects or their nobility amongst their people. That is because Allaah [The Most High] has determined nobility through Taqwa and not other than it. Allaah [The Most High] said: [إِنَّ أَڪۡرَمَكُمۡ عِندَ ٱللَّهِ أَتۡقَٮٰكُمۡ‌ۚ- Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa] [49:13]

The one who is the firmest [in his  or her] adherence to the Sharee’ah is more worthy of honour and nobility, but it is not possible for the one below this [i.e. the one whose adherence to the Sharee’ah is below that of the one who is firmest in adhering to it] to reach the highest level of honour based on his adherence to the Sharee’ah. Therefore, honour is [measured] in accordance with one’s [level of adherence] to the Sharee’ah. [Source: Al-Itisaam 3/434 slightly paraphrased]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Ibnul Qayyim [rahimahullaah] said: The complete happiness of a slave is founded upon two affairs:

[1] The strength of a slave’s [a believer’s] desire for perfect knowledge and [sincere] intention: The strength of his desire for perfect knowledge can only be achieved when he truly knows the following [five] matters:

1.When a person  truly knows The One [i.e. Allaah] who brought the creation into existence after it was non-existent; created everything and bestowed all blessings to the creation. 2.When a person truly knows the true meanings of Allaah’s Names and Attributes. 3.When a person truly knows the correct path leading to Allaah’s [pleasure] and its end results. 4.When a person truly knows himself [or herself]. 5.When a person truly knows the weaknesses and defects of his [or her] soul.  These [five] affairs bring about perfection in one’s knowledge and the desire for it. The people with the most knowledge and understanding are those with the most knowledge and understanding regarding these five affairs.

[2] The strength of the slave’s desire to perfect his [or her] actions: The strength of the slave’s desire to perfect his [or her] deeds cannot be achieved except by way of fulfilling the commandments of Allaah- performing them sincerely, truthfully and purely for Allaah’s sake; acknowledges Allaah’s blessings; bears witness to Allaah’s blessings and bears witness to one’s shortcomings whilst seeking to fulfil Allaah’s commandments.

The person should know that he [or she] cannot achieve perfection in knowledge and action without the Aid and Assistance of Allaah because one is compelled in his [or her] need for guidance to the straight path-the path to which the Creator [Allaah] has guided His Awliyaa. The slave should ask Allaah for protection against leaving this path, [which may occur] either by way of corruption in one’s knowledge- leading to misguidance, or by way of corruption in his deeds- leading one to earn the Anger of his Lord.  These two affairs have been gathered in Soorah Al-Faatihah. [Source: An Excerpt from ‘Al-Fawaa-id’ page 21, 22. Slightly paraphrased]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Shaikh Uthaymeen [rahimahullaah] stated above that the Sunnah has shown that one should give [specific] concern to the main objective [or goal] in every affair, and this can be found in the hadeeth of It’baan ibn Maalik [radiyallaahu-anhu].

It’baan [radiyallaahu-anhu] requested that the Prophet [sallal-laahu-alayhi-wasallam] come to his house to pray in the place he chose as a Musalla [i.e. a designated place of prayer]. [Ref 1] The Prophet [alayhis Salaatu Was-Salaam] promised to fulfil his request, so he prepared some food for him and informed his neighbours about that. When the Prophet [sallal-laahu-alayhi-wasallam] arrived, It’baan [radiyallaahu-anhu] informed him of what he did, but the Prophet [sallal-laahu-alayhi-wasallam] said, “Where do you want me to pray in your house?” It’baan [radiyallaahu-anhu] showed him the place and he prayed before eating the food and [before] sitting with the people. That is because he [sallal-laahu-alayhi-wasallam] came for a specific objective. Therefore, do not be diverted -by those things you did not desire initially- from the objective you desired, because that would waste your time. This [i.e. not to be distracted by other affairs that will divert you from the main objectives] is an affair related to Uluww Al-Himmah [i.e. to have a high aspiration]. [Sharh Hilyati Taalibil Ilm’ page 162-163. Paraphrased]

Ref 1: Here is the hadeeth in brief: Narrated It’baan Bin Maalik [radiyallaahu-anhu] who was one of the companions of Allaah’s Messenger [sallal-laahu-alayhi-wasallam] and one of the Ansaar who took part in the battle of Badr: I came to Allaah’s Messenger [sallal-laahu-alayhi-wasallam] and said, “O Allaah’s Messenger, I have weak eyesight and I lead my people in prayers. When it rains the water flows in the valley between me and my people so I cannot go to their mosque to lead them in prayer. O Allaah’s Messenger! I wish you would come to my house and offer Salaah in it so that I could take that place as a Musalla [appointed place for Salaah].” Allaah’s Messenger said, ”If Allaah will, I will do so.” Next day after the sun rose high, Allaah’s Messenger [sallal-laahu-alayhi-wsallam] and Abu Bakr came and Allaah’s Messenger [sallal-laahu-alayhi-wasallam] asked for permission to enter. I gave him permission and he did not sit on entering the house but said to me, “Where do you like me offer Salaah?” I pointed to a place in my house. So Allaah’s Messenger [sallal-laahu-alayhi-wasallam] stood there and said, ‘Allahu Akbar’, and we all got up and aligned behind him and offered a two-Rak’at prayer and ended it with Tasleem. We requested him to stay for a meal called “Khazira” which we had prepared for him…. [Saheeh Al-Bukhaari’ Number 425]