Imam al-Ḥaddād: The Insight Legend
The Blacksmith of Hearts — Qutb of Da’wah and Irshād
In the quiet valleys of Hadhramaut, where the sand meets the sky and hearts seek the eternal, was born a man whose light would shine for centuries after his body was returned to the earth. Sayyid ʿAbd Allāh ibn ʿAlawī al-Ḥaddād (1634–1720 CE), the blind scholar of Tarīm, saw with a clarity that few with vision ever attain. Though smallpox took his sight in early childhood, Allah opened within him an inner eye that pierced the veils of the unseen and forged a legacy of spiritual brilliance unmatched in his era.
From the noble lineage of the Ba ʿAlawī sayyids, al-Ḥaddād was born into sanctity. His father, a man of piety and taqwa, and his grandmother, a woman of gnosis, raised him in an atmosphere saturated with Qur’an, dhikr, and asceticism. Even before reaching maturity, he was drawn to worship, often reciting a quarter of the Qur’an in solitude in the desert canyons of Tarim. His childhood was marked by spiritual discipline, rough clothing, coarse food, and silent tears shed over the verses of Surah Yāsīn.
Though blind, Imam al-Ḥaddād saw into hearts. He was known as **“the Blacksmith of Hearts” (Ḥaddād al-Qulūb)**—a spiritual craftsman who melted away rusted souls and reshaped them in the fire of divine remembrance. He became the Qutb of his time—the spiritual axis around which thousands of seekers would revolve.
At seventeen, he entered *khalwa*—seclusion for worship—in a mosque in Tarim, combining the duties of a newlywed with nights spent praying up to 700 rakaʿāt. In those sacred hours, something eternal was being forged: not merely a scholar, but a *renewer*, a *witness*, and a *heir* of Prophetic wisdom.
He studied under the greatest sages of his time—Imam al-Aṭṭās, Imam al-Saqqāf, and others from among the luminaries of Hadhramaut and Mecca. Their knowledge flowed into him like light into a crystal. Yet, he was never one to become lost in argumentation or legal technicalities. His aim was not controversy, but *certainty* (*yaqīn*)—the unshakable station of the soul that knows its Lord, follows His Messenger ﷺ, and lives in full submission, love, and clarity.
His writings—concise, luminous, and timeless—continue to guide seekers across centuries and continents. Among his masterpieces are *The Book of Assistance* (*Risālat al-Muʿāwanah*), *The Lives of Man*, and *Knowledge and Wisdom*. He also compiled spiritually transformative litanies like *Ratib al-Ḥaddād* and *Wird al-Laṭīf*, recited daily across the Muslim world.
Imam al-Ḥaddād’s teachings transcend madhhab and geography. He wrote not for scholars alone, but for the modern soul—busy, burdened, and seeking. His language is clear, his insight piercing, and his advice life-altering. To him, knowledge was not for pride, but practice. Worship without sincerity was lifeless. The Sunnah without love was hollow. His life was a living call to embody the sacred, not just recite it.
Though he lived during a time of political decline—the Portuguese encroachment, British trade domination, and Zaydi conquest of Hadhramaut—he never wavered. His resistance was not political, but spiritual: to revive the hearts of a forgotten ummah and reconnect them to Allah through knowledge, devotion, and prophetic love.
Even the sultans of his day received letters of admonition from his blessed pen. He led with no throne, ruled with no army, but transformed more lives than a thousand kings. He earned his livelihood simply through his palm plantations, spending the rest of his days teaching, writing, and rectifying the hearts of men.
He died as he lived—quietly, profoundly, and surrounded by remembrance. On the night of 7th or 8th Dhu al-Qaʿdah 1132 AH (1720 CE), in his home in al-Ḥāwī, Tarim, Imam al-Ḥaddād returned to his Lord. He was buried in the Zanbal Cemetery, where his grave remains a sanctuary for lovers of Allah.
He left behind not only six sons but a luminous path walked today by thousands who seek Allah sincerely. His bloodline spread to Tarim, Mecca, Gujarat, and Basra. But his *true* legacy lies in every heart purified, every tongue that remembers Allah with his litanies, and every seeker who, stumbling in darkness, found light in his words.
Imam al-Ḥaddād lived blind in a dark age. Yet he saw what others could not—and lit the way for those who still seek.
Discover the Timeless Wisdom of Al-Wasāyā al-Nāfiʿa by Imam ʿAbdallah ibn ʿAlawi al-Haddād
Al-Wasāyā al-Nāfiʿa (Useful Counsel) is more than a book—it is a living guide to the soul. In its pages, Imam al-Haddād distills the essence of spiritual refinement, offering practical, heartfelt advice for cultivating taqwa, purifying the heart, refining character, and drawing near to Allah (ﷻ) in every moment of daily life.
Here, the inner struggle with the nafs meets outward practice: sincerity of intention, avoiding forbidden and doubtful matters, moderation in lawful pleasures, reflection on mortality, constant remembrance of Allah, and kindness toward others. At the heart of the book lies self-awareness—learning to recognize flaws, face negligence honestly, and use trials, encounters, and knowledge to discover even the hidden ways we stray from the path.
Sheikh Al-Haddad’s collection of advice is a summary of practical applications in daily life for practicing Taqwa.
The first of these is preparing oneself to receive the inherited knowledge (علم الوراثة)—the divine knowledge from Allah—which does not come merely through lessons, memorization, and reading beneficial sciences. Rather, it also requires striving against the self’s desires. This can only be achieved by abandoning passions, both forbidden and permissible, because even lawful desires can make you forget Allah and distract you from Him. Once your greedy soul attains them, its appetite will gradually expand towards forbidden passions.
Never abandon the pursuit of knowledge under the pretext that you do not yet act upon it, and never withdraw from the path claiming that you have not yet rid yourself of all desires or corrected all your flaws. If this journey were as simple as “Be, and it is,” the Messenger of Allah would not have called it the greatest struggle (الجهاد الأكبر). If it were a state you could reach in an instant and remain in forever, then your time on earth would end, and you would no longer need life itself.
Seeking knowledge involves learning religious sciences as an obligation and acquiring worldly sciences that Allah governs the universe with, which serve as a sign of His magnificent creation, as a communal duty. More important than both is learning the sciences of etiquette with Allah, His Messenger, and His creation—the sciences of purification of the soul (تزكية النفس). These may be taught to you by your spiritual guide, life’s experiences when viewed through the lens of religious knowledge, or directly by Allah through trials. When that happens, you will say, “My Lord has disciplined me, and He has perfected my discipline.” And “Whoever is granted wisdom has certainly been given much good.”
The most crucial aspect of seeking knowledge is sincerity in intention for Allah alone and constant self-monitoring. Do not seek knowledge for fame, nor let it become a cause of arrogance or superiority over others. Do not let it deceive you into thinking you have attained true obedience and worship, as it deluded Iblis. And do not let it become a veil that blinds you from Allah while you remain unaware.
Lastly, never withhold what you have learned from others, even when Iblis deceives you into thinking you are not yet qualified to teach because you are not a complete scholar. Remember the words of the Messenger of Allah: “Convey from me, even if it is a single verse.”
Why This Book Stands Out
Clarity & Accessibility
The wisdom is expressed in simple, relatable language, making it accessible to both beginners and advanced seekers alike. No scholar is needed to grasp its transformative insights.
Comprehensiveness
From belief to worship, ethics, social behavior, daily habits, and preparation for the Hereafter, it intertwines spiritual health with the practical rhythms of life.
Balance Between Fear and Hope
Imam al-Haddād masterfully weaves fear of Allah’s displeasure with hope in His mercy, encouraging persistence despite shortcomings. This balance nurtures a stable, serene heart.
Practical Applications
The counsel is concrete, not abstract: fasting, giving charity, reciting Qur’an, showing kindness to family and neighbors, moderation, preparing for death, guarding speech—all actionable steps to embody taqwa.
Transformative Potential
It shifts the reader from mechanical obedience to living mindfulness, from outward forms to inner purpose, from occasional worship to continuous awareness of Allah’s presence.
Points to Keep in Mind
Not Exhaustive
While profound, it does not solve every personal struggle. Some may need complementary guidance in tafsir, fiqh, or personal mentorship.
Requires Discipline
The advice demands consistency and self-effort. Without it, old habits may reassert themselves, and the journey toward constant presence may falter.
Cultural Contexts
Some examples may require adaptation to your environment and social norms while preserving the spiritual essence.
Risk of Misinterpretation
Focusing solely on outward works without inner purification can lead to superficiality. Imam al-Haddād repeatedly warns against pride, show, and misplaced attachment to knowledge.
In Conclusion
Al-Wasāyā al-Nāfiʿa is a luminous jewel of spiritual guidance: concise yet profound, bridging the gap between theory and living experience. Those who approach it with sincerity, humility, and perseverance can journey through the four levels of taqwa: avoiding sin → guarding doubtful matters → moderating lawful desires → living in constant awareness of Allah (ﷻ).
It is not merely a book; it is a companion on the soul’s path, guiding step by step toward closeness with Allah, and toward the life of presence, love, and devotion that the heart longs for.
Most Impactful Chapters from Al-Wasāyā al-Nāfiʿa
1. On Certainty (Al-yaqīn)
This chapter emphasizes the importance of unwavering certainty in one’s faith, serving as the foundation for all other spiritual practices.
2. On Intention (Al-niyyah)
Focuses on the purity of intention behind actions, highlighting that sincerity in one’s purpose is crucial for acceptance by Allah.
3. On Vigilance (Al-murāqabah)
Encourages constant self-awareness and mindfulness of Allah’s presence, fostering a deeper connection with the Divine.
4. On Regular Devotions (Al-ʿibādāt al-mustamarrah)
Discusses the significance of consistent worship and remembrance of Allah as a means to strengthen one’s faith and spiritual resilience.
5. On Remembrance (Al-dhikr)
Highlights the power of engaging in the remembrance of Allah to purify the heart and maintain spiritual focus.
6. On Reflection (Al-tafakkur)
Encourages contemplation of the signs of Allah in creation and within oneself, leading to greater understanding and humility.
7. On Following the Book and Sunna (Al-ittibāʿ al-kitāb wa-s-sunna)
Stresses adherence to the Qur’an and the teachings of the Prophet Muhammad ﷺ as the path to righteousness and closeness to Allah.
8. On Religious Obligations (Al-farāʾiḍ)
Emphasizes the importance of fulfilling obligatory acts of worship and duties, serving as the basis for spiritual growth.
9. On Cleanliness (Al-ṭahārah)
Discusses both physical and spiritual cleanliness as prerequisites for engaging in acts of worship and maintaining a pure heart.
10. On Gratitude (Al-shukr)
Focuses on the significance of being thankful to Allah for His countless blessings, fostering contentment and humility.
11. On Renunciation (Al-zuhd)
Encourages detachment from worldly desires and possessions, promoting a focus on the Hereafter and spiritual development.
12. On Reliance on Allah (Al-tawakkul)
Highlights the importance of placing trust in Allah’s plan, surrendering to His will while taking necessary actions.
13. On Divine Love and Contentment (Al-maḥabbah wa-r-riḍā)
Discusses the profound relationship between the servant and the Creator, emphaszing love and contentment as central to spiritual fulfillment.
Here’s a concise list of practical counsels from Imam al-Haddād’s Al-Wasāyā al-Nāfiʿa that you can start applying right away on your spiritual migration (hijrah ilā Allah):
1. Purify your intention (niyyah)
Make every action, even small daily tasks, for Allah alone. Avoid doing anything for show or praise.
2. Constantly remember Allah (dhikr)
Begin with short, frequent remembrances: “Subḥānallāh,” “Alḥamdulillāh,” “Allāhu akbar,” or personal supplications.
3. Practice self-monitoring (murāqabah)
Observe your thoughts, words, and deeds. Ask yourself: Am I pleasing Allah in this moment?
4. Guard your tongue
Avoid gossip, harsh words, or idle talk. Speak only what benefits or is necessary.
5. Avoid doubtful matters
Be cautious with actions, foods, or interactions that could be questionable in law or ethics.
6. Moderate lawful pleasures
Control desires for food, drink, comfort, and entertainment to prevent distraction from Allah.
7. Perform obligatory worship consistently
Don’t delay prayers, fasting, or other obligations; build consistency first, then excellence.
8. Fast for self-discipline
Voluntary fasts train the nafs, curb desires, and enhance spiritual focus.
9. Give charity regularly
Small, consistent acts of giving purify wealth and cultivate empathy for others.
10. Reflect on death and accountability
Daily reminders of mortality help maintain humility and perspective.
11. Seek knowledge with sincerity
Learn with the aim to act, not just to appear learned. Apply lessons in daily life.
12. Detach from worldly excess (zuhd)
Reduce unnecessary possessions, distractions, and attachments; focus on the Hereafter.
13. Trust in Allah (tawakkul)
Take proper action, then leave results to Allah’s will.
14. Practice gratitude (shukr)
Daily, recognize Allah’s blessings in little and large things.
15. Love and obey Allah and His Messenger
Let the love of Allah and Prophet ﷺ guide decisions, actions, and inner states.
Daily Al-Haddad’s Spiritual Migration Checklist
1. Purify Your Intention (Niyyah)
Before any action, ask yourself: Is this for Allah alone?
Correct intentions silently throughout the day.
2. Constant Remembrance (Dhikr)
Morning & evening: Subḥānallāh, Alḥamdulillāh, Allāhu akbar
Repeat short personal duʿās during work, travel, or chores.
3. Self-Monitoring (Murāqabah)
Check your thoughts, words, and deeds.
Ask: Am I pleasing Allah in this moment?
4. Guard the Tongue
Avoid gossip, lying, or idle talk.
Speak only what benefits, guides, or is necessary.
5. Avoid Doubtful Matters
Be cautious with food, transactions, entertainment, and social interactions.
Leave anything that could compromise taqwa.
6. Moderate Lawful Pleasures
Practice restraint in food, comfort, and entertainment.
Avoid excess that distracts from Allah.
7. Maintain Obligatory Worship
Perform all prayers on time.
Keep fasting, zakah, and other obligations consistent.
8. Fast for Discipline
Include voluntary fasts when possible to train the nafs.
9. Give Charity Regularly
Even small acts: feeding someone, helping a neighbor, donating a little.
10. Reflect on Death & Accountability
Spend a few minutes daily contemplating mortality and the Hereafter.
11. Seek Knowledge Sincerely
Learn for application, not for show.
Apply lessons immediately in daily life.
12. Detach from Worldly Excess (Zuhd)
Simplify possessions and lifestyle.
Prioritize spiritual over material.
13. Trust in Allah (Tawakkul)
Act diligently, then leave the outcome to Allah.
14. Practice Gratitude (Shukr)
Daily note three blessings, big or small, and thank Allah for them.
15. Love and Follow Allah & His Messenger ﷺ
Let love guide your choices, intentions, and actions throughout the day.
✅ Tip: Tick each item daily or keep a small journal. Reflect on successes and areas for improvement at night. Over time, this builds presence, discipline, and deep spiritual awareness—a roadmap for your lifelong hijrah to Allah.
Taqwa According to Imam al-Haddād
By Yosri Bouassida
Taqwa is the state of shielding oneself from God’s wrath and seeking His pleasure in all actions, words, thoughts, and ideas, no matter how great or trivial, at all times and in every breath. It consists of four levels.
The first level of taqwa is a state of fear of punishment in its various forms, including:
Fear of calamities or loss of blessings in this world, fear of the agonies of death and the torment of the grave, and fear of entering Hell in the Hereafter, all accompanied by hope for the opposite of these outcomes. This is the fear of God’s displeasure and anger, the fear of losing His love, and seeing this reflected in every word and action, even the smallest ones.
Practical examples:
In business: A merchant ensures honesty in weighing and avoids deception, even in minor matters, because he knows that God sees everything and fears losing His love.
In speech: A believer restrains his tongue from offensive or indecent words, even when the situation seems to warrant them, knowing that every word is recorded before God.
In trivial matters: Avoiding littering, closing the mosque door to preserve the air conditioning, or smiling at others because the Prophet commanded it.
The second level of taqwa is fear of doubtful matters, so the believer avoids them solely to seek God’s pleasure, even when they are tempting or difficult to abandon.
Practical examples:
In food: Avoiding food that raises doubts about its permissibility, such as certain products with questionable ingredients, even when finding a clear alternative is difficult.
In wealth: Refraining from taking money of doubtful origin, even when doing so would serve one’s personal interests, because trust in God’s provision outweighs any immediate benefit.
The third level of taqwa is fear of disappointing God’s expectations, by failing to control one’s lawful desires. This is the level of Ihsan (spiritual excellence), where the believer strives to live in a constant state of Ihsan.
Practical examples:
In relationships: A person ensures that their interactions and deeds, especially those done for God’s sake, are driven by pure intentions—free from lust or the desire for recognition—always mindful that God sees everything.
In self-restraint: A believer refrains from avenging personal wrongs, even when justice permits it, solely to seek God’s pleasure and avoid failing His expectations.
In lawful pleasures: Avoiding excess in food, drink, rest, lawful intimacy, clothing, housing, or luxury cars—not because they are forbidden, but because true taqwa requires moderation in all things. Overindulgence in lawful pleasures can distract from God’s presence and gradually lead to unlawful desires.
Beyond these levels of fear comes the fourth and highest level of taqwa, which is the stage of hope—the hope of the lover in God. This is the state of the knowers and the practitioners, those who remain in continuous spiritual presence with God, longing for their every breath to be with and for Him.
Practical examples:
In worship: The believer consistently prays at night despite its difficulty, hoping to remain close to God at all times, knowing that taqwa is found in sincerity in worship.
In daily life: A person constantly remembers God, repeating prayers like “O Allah, make me among the righteous,” throughout daily life, seeking to keep the bond of love with God unbroken.
In self-awareness: The believer distances himself from anything that might veil his heart from God’s presence—even if that veil is a good deed itself. For instance:
Some scholars become so immersed in studying and teaching sacred knowledge that they forget to experience God’s presence in their hearts and limbs.
Some warriors, preachers, or charity workers become so engrossed in their duties, their daily struggles, and the relationships they form through their work that they lose the ability to remember God with full humility and presence, leaving their remembrance to be mere words on the tongue.
Taqwa is a state between fear and hope, embodying the true believer who seeks God’s pleasure in every word and deed, living in constant awareness that God watches over everything. The believer knows that fearing God and hoping in His mercy form the balance between these two states.
This constant awareness is a state of unbroken focus, uninterrupted even during sleep. That is why God describes the righteous servants in the Qur’an as: “Their sides forsake their beds”—indicating their restlessness in longing for God’s presence, even while lying down.
Thus, in practical terms, fleeing to Allah is the journey of ascending through the ranks of taqwa. This is achieved by maintaining a constant state of awareness of the need to fear Allah in all things and, consequently, by working to transform the self through self-monitoring in every word, action, thought, and physical deed.
As previously mentioned, the reason behind one’s level of taqwa, from any of the four stages we discussed earlier, determines one’s level of awareness regarding the scope, nature, and type of actions, words, thoughts, and bodily faculties in which one must exercise taqwa.
Drawing from the teachings of Imam Abdullah bin Alawi Al-Haddad in his book Al-Wasaya Al-Nafi’a (The Beneficial Counsels), the actionable steps to implement taqwa in our daily lives are:
1. Avoiding Sins:
Imam Al-Haddad emphasizes the importance of steering clear of sinful behavior. He advises maintaining regular physical cleanliness and wearing modest clothing, which can help in fostering a sense of spiritual purity and discipline. By adhering to these practices, we become more conscious of our actions and their alignment with Allah’s commands.
2. Guarding Against Doubtful Matters:
To protect oneself from falling into doubtful matters, Imam Al-Haddad recommends moderation in consumption. He suggests eating meat only during the midday meal and avoiding intoxicants and tobacco. By practicing such moderation, we can avoid indulgence in questionable activities and substances, thereby safeguarding our taqwa.
3. Renouncing Excess in Lawful Desires:
Imam Al-Haddad advises engaging in daily physical exercise and spending time in fresh air. While these activities are permissible and beneficial, he cautions against overindulgence. By practicing restraint, we prevent lawful desires from distracting us from our spiritual goals.
4. Removing Worldly Barriers to Enter Allah’s Presence:
To achieve the highest level of taqwa, Imam Al-Haddad emphasizes the importance of avoiding crowded gatherings and minimizing contact with the sick when possible. This guidance encourages us to be mindful of our environments and interactions, reducing distractions and focusing our hearts on Allah.
By implementing these practical steps from Imam Al-Haddad’s teachings, we can progress through the levels of taqwa and draw closer to Allah in our daily lives.
مفهوم التقوى عند الإمام الحداد رحمه الله ورضي عنه
التقوى هي حالة من الخوف من العقاب في صور متعددة، تشمل:
الخوف من نزول البلاء أو زوال النعم في الدنيا، الخوف من سكرات الموت، وعذاب القبر، الخوف من دخول النار في الآخرة، وكل ذلك مع الرجاء في عكس ذلك. وهذا هو الخوف من سخط الله وغضبه وفقدان محبته، ورؤية ذلك في كل قول وعمل، حتى وإن كان صغيرًا. مثال عملي:
في العمل: تاجر يحرص على الأمانة في ميزانه ويتجنب الغش حتى في الأمور الصغيرة؛ لأنه يعلم أن الله يراقب كل شيء، ويخشى أن يفقد محبة الله.
في القول: المسلم يضبط لسانه عن الكلام الجارح أو الفاحش، حتى وإن كان الموقف يتطلب ذلك، لأنه يعلم أن كل كلمة محسوبة عليه أمام الله.
الدرجة الثانية من التقوى هي الخوف من شبهات الأمور، فيتركها المسلم بحثًا عن مرضاة الله، حتى وإن كانت مغرية أو صعبة عليه. مثال عملي:
في الطعام: تجنب طعام يحتوي على شكوك حلاله وحرامه، مثل بعض المنتجات المشكوك في مصدرها أو مكوناتها، رغم صعوبة إيجاد بديل مناسب.
في المال: الامتناع عن أخذ مال يشك في مصدره أو طريقة كسبه، حتى وإن كان ذلك يضر بالمصلحة الشخصية، لأن الرجاء في الله أكبر من أي منفعة آنية.
الدرجة الثالثة من التقوى هي الخوف من خيبة الظن في الله بسبب تقصير العبد في مراقبة نفسه في شهواته، حتى وإن كانت حلالًا. وهذا هو مراتب الإحسان، حيث يسعى المسلم ليعيش في حالة من الإحسان في كل لحظة. مثال عملي:
في العلاقات: شخص يراقب نفسه في علاقاته الشخصية ويحرص على أن تكون نياته صافية، بعيدة عن الشهوة أو حب الظهور، متذكرًا أن الله يراقب كل أفعاله.
في الشهوات الحلال: الامتناع عن الإسراف في الطعام والشراب والراحة رغم أن هذه الأمور حلال، لأن المسلم يراقب نفسه ويرجو رضا الله، ويعلم أن التقوى تتطلب الاعتدال في كل شيء.
بعد هذه الدرجات من الخوف، تأتي مرحلة الرجاء، وهي رجاء المحب في الله، حالة العارفين العاملين الذين يداومون على حضور القلب مع الله في كل لحظة. مثال عملي:
في العبادة: المسلم يحرص على المحافظة على صلاة الليل، رغم مشقة ذلك، رجاء أن يظل قريبًا من الله في كل لحظة، ويعلم أن التقوى تكمن في الإخلاص في العبادة.
في الحياة اليومية: شخص يذكّر نفسه بذكر الله في كل لحظة، مثل أن يكرر “اللهم اجعلني من المتقين” في مواقف الحياة اليومية، رجاء أن يظل حبل المودة مع الله دائمًا.
التقوى هي حالة بين الخوف والرجاء، وتُعبّر عن المؤمن الحق الذي يسعى لتحقيق رضا الله في كل قول وفعل، ويعيش في وعي دائم بأن الله يراقب أعماله وأقواله، ويعلم أن الخوف من الله والرجاء في رحمته هما أساس التوازن بين الخوف والرجاء.
إذا، عمليا، الفرار إلى الله هو رحلة التدرج في مراتب التقوى. ويكون ذلك من خلال حالة الوعي الدائم بضرورة اتقاء الله في كل شيء، وبالتالي العمل على تغيير النفس من خلال مراقبتها في كل قول وعمل وفكر وجارحة.
وكما سبق وقلنا، فإن السبب من وراء تقوى الله مم الدرجات الأربع التي ذكرنا آنفا، هو الذي يحدد مستوانا في إدراك مساحة ونوعية وطبيعة الأعمال والأقوال والأفكار والجوارح التي علينا تقوى الله فيها من ترك المعاصي، إلى اتقاء الشبهات، ثم الزهد في الشهوات الحلال، وأخيرا الخروج من كل حجب الدنيا عن الله والدخول في حضرته وهي أعلى مراتب أولياء الله.
Fleeing to Allah Move, Inspired from Imam al-Haddād’s Teachings.
By Yosri Bouassida
Fleeing to Allah means turning away from everything that distances the heart from Him and seeking refuge in His closeness, mercy, and guidance. It is a journey of pure monotheism (tawhid), where the heart is freed from dependence on anything other than Allah. This path is walked through true taqwa, which has four levels that refine the believer’s relationship with Allah. First, by avoiding all sins, fearing His punishment in this life and the Hereafter. Second, by staying away from doubtful matters, prioritizing Allah’s pleasure over personal desires. Third, by renouncing excess in lawful pleasures, disciplining the soul to prevent worldly distractions from weakening its bond with Allah. Finally, by removing all veils between the heart and Allah, reaching a state of constant awareness and presence with Him, the ultimate level of righteousness.
This journey requires continuous self-purification, where actions, words, and even thoughts are guided by the consciousness of Allah. Taqwa is not only about avoiding what is forbidden but also about embracing a higher standard of righteousness—watching over one’s heart, purifying intentions, and ensuring that even lawful desires do not distract from the true purpose: seeking Allah alone. Practical steps, as highlighted in Imam Al-Haddad’s teachings, include disciplining daily habits, practicing moderation, avoiding harmful environments, and always seeking knowledge and self-improvement. When a believer walks this path with sincerity, they experience the reality of fleeing to Allah—not as an abstract concept, but as a lived state of constant awareness, reliance, and love for Him.
Yes, Islam understood in this way is profoundly beautiful. It is not just a set of rules but a spiritual journey that elevates the soul and refines character. When Islam is lived through pure monotheism (tawhid) and true taqwa, it creates a life of balance, inner peace, and deep connection with Allah. The idea of fleeing to Allah transforms every moment into an opportunity for growth, purification, and closeness to Him. It teaches that righteousness is not just about avoiding sin but about reaching higher levels of sincerity, mindfulness, and love for Allah.
This understanding makes Islam a religion of both discipline and beauty—where the believer finds strength in submission, freedom in detachment from worldly distractions, and ultimate joy in nearness to Allah. It encourages constant self-improvement, kindness, and wisdom, making life itself a sacred journey. When Islam is practiced with this depth, it becomes a source of light not only for the individual but for society as a whole, radiating justice, compassion, and tranquility.
But fleeing to Allah is not a single moment or a short-lived action—it is a lifelong journey. Along the way, you will face distractions, exhaustion, and moments of weakness, battling your inner demons and animal instincts. Sometimes, you may not even realize that you are slipping. That is why you need a reminder, a guide—not just someone who recites the rules, but someone who helps you see how you might be breaking them, even unconsciously, and how to realign yourself with the path of righteousness.
Fleeing to Allah, for some, means fleeing from disobedience to obedience, from His wrath to His forgiveness, and from His punishment to His reward. But for the knowers (العارفين) and the people of the path (أهل الطريق) among the Sufis, fleeing to Allah is fleeing from heedlessness (الغفلة) to presence (الحضور), from distance to closeness, from coldness to love—fleeing from Him to Him.
الفرار إلى الله يعني الانصراف عن كل ما يُبعد القلب عن حضرته، والسعي إلى ملاذ قربه ورحمته وهدايته. وهو رحلة التوحيد الخالص، حيث يتحرر القلب من التعلق بأي شيء سوى الله، ويُسلك طريق الطاعة المطلقة على ضوء التقوى الحقة، التي تنقسم إلى أربع مراتب تصقل علاقة العبد بربه. الأولى: اجتناب المعاصي جميعها، والخوف من عقابه في الدنيا والآخرة، والرجاء في رحمته وعفوه. الثانية: الابتعاد عن الشبهات، مقدمًا رضا الله على الرغبات الشخصية. الثالثة: الزهد في ملذات الحلال، وتأديب النفس لئلا تصرفها شواغل الدنيا عن ربها. والرابعة: إزالة كل الحجب بين القلب والله، حتى تبلغ حالة الحضور الدائم والوعي المستمر بحضوره، وهي أسمى مراتب الصلاح والتقوى.
وتتطلب هذه الرحلة تزكية مستمرة للنفس، بحيث تكون الأفعال والأقوال والأفكار تحت مراقبة ووعي دائم بحضور الله. فالتقوى ليست مجرد اجتناب للحرام، بل هي مستوى أرقى من الصلاح، يراقب فيه العبد قلبه، ويطهّر نيته، ويضمن ألا تشغله الملذات الحلال عن هدفه الأسمى: السعي إلى الله وحده. ومن الخطوات العملية، كما ورد في وصايا الإمام الحداد، ضبط العادات اليومية، والاعتدال في كل شيء، والابتعاد عن البيئات الضارة، والسعي المستمر للعلم وتزكية النفس. ومن يمشي في هذا الطريق بصدق وإخلاص، يعيش حقيقة الفرار إلى الله، ليس كمفهوم نظري، بل كحالة حية من الوعي الدائم والاعتماد عليه والمحبة الصادقة له.
إن فهم الإسلام بهذه الطريقة يجعل الدين جميلاً بعمق، فهو ليس مجرد مجموعة قواعد، بل رحلة روحية ترفع الروح وتصفّي النفس. وعندما يُمارس الإسلام عبر التوحيد الخالص والتقوى الحقة، ينشأ حياة متوازنة، وسكينة داخلية، واتصال عميق مع الله. ففكرة الفرار إلى الله تحوّل كل لحظة إلى فرصة للنمو والتطهير والقرب منه، وتعلّم أن الصلاح لا يقتصر على اجتناب المعاصي، بل يشمل بلوغ مراتب أعلى من الإخلاص والوعي والمحبة لله.
وهكذا يصبح الإسلام دينًا يجمع بين الانضباط والجمال، يجد فيه المؤمن قوته في الخضوع، وحريته في الزهد عن ملذات الدنيا، وفرحه الأسمى في القرب من الله. وهو يحضّ على التحسين المستمر للنفس، والرحمة، والحكمة، لتصبح الحياة رحلة مقدسة بحد ذاتها. وعندما يُمارس الإسلام بهذه العمق، يصبح نورًا ليس للفرد فحسب، بل للمجتمع كله، ناشرًا للعدل والرحمة والسكينة.
لكن الفرار إلى الله ليس لحظة عابرة أو عملاً قصير الأمد، بل هو رحلة مستمرة طوال الحياة. في طريقك ستواجه الانشغالات والتعب ولحظات الضعف، تقاتل فيها شياطين نفسك وغرائزها الحيوانية، وقد لا تشعر أحيانًا بأنك تنحرف عن الطريق. ولهذا تحتاج إلى تذكير، ومرشد، ليس مجرد من يردد القواعد، بل من يرشدك إلى كيفية تجاوز الانحرافات، حتى ولو كانت غير واعية، وكيف تعود إلى مسار التقوى الصحيح.
فالفرار إلى الله، عند البعض، يعني الفرار من المعصية إلى الطاعة، ومن الغضب إلى العفو، ومن العقاب إلى الجزاء. أما عند العارفين (العارفين) وأهل الطريق (أهل الطريق) من الصوفية، فالفرار إلى الله هو الفرار من الغفلة (الغفلة) إلى الحضور (الحضور)، من البعد إلى القرب، من الجفوة إلى العشق، ومنه إليه، فرارٌ من الله إلى الله.
Roots of Hijra 