A Discourse for the Salikin of the Tariqa Qadiriyyah-Shadhiliyyah-Darqawiyyah (TQSD)
In the Name of Allah, the Most Merciful, the Most Compassionate
Bismillahirrahmanirrahim.
Alhamdulillahi Rabbil ‘Alamin. Wassalatu wassalamu ‘ala Sayyidina Muhammad, wa ‘ala alihi wa sahbihi ajma‘in.
Assalamu‘alaikum warahmatullahi wabarakatuh.
My dear brothers and sisters, the salikin of the Tariqa Qadiriyyah-Shadhiliyyah-Darqawiyyah,
Dear fuqara, I would like us to reflect on a subject that concerns every human being happiness- sa’adah. A word only mentioned twice in the Quran and it is about happiness that one will receive only in the hereafter.
Every person, regardless of their background, education, wealth or position in society, is in pursuit of happiness. We work, study, build families, establish businesses, acquire knowledge and make sacrifices because we believe that these efforts will lead us towards a better life.
But we must ask ourselves an important question:
What is true happiness? Is happiness something we can achieve in this world, or is it something that belongs only to the Hereafter?
For us the Muslim, this question requires us to look beyond the ordinary meaning of happiness. We must understand it through the guidance of the Qur’an, the Sunnah of Rasulullah s.a.s. and the wisdom of the people of spiritual knowledge.
Our concern as salikin is not simply to become happy in the worldly sense. Our greater concern is to live a life that pleases Allah, to become sincere servants of Him, and ultimately to attain His pleasure and eternal felicity.
Let us therefore reflect on the meaning of Sa‘ādah and how we may prepare ourselves for it.
1. The Qur’anic Understanding of Sa‘ādah
The Arabic word Sa‘ādah is commonly translated as happiness, felicity or blessedness.
The Qur’an uses forms from the Arabic root س ع د in two places in Surah Hud. These two verses are particularly significant because they describe the ultimate destiny of humanity.
Allah says:
Surah Hud, 11:105
فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ
Fa-minhum shaqiyyun wa sa‘īd.
“Among them will be the wretched and the fortunate.”
This verse describes the condition of humanity on the Day of Judgement. People will be divided into two groups: those who are wretched and those who are fortunate.
The Qur’an then describes the destiny of those who are fortunate.
Surah Hud, 11:108
وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ ۖ عَطَاءً غَيْرَ مَجْذُوذٍ
Wa ammal-ladhīna su‘idū fa-fil-jannati khālidīna fīhā mā dāmatis-samāwātu wal-ardu illā mā shā’a Rabbuk, ‘atā’an ghayra majdhūdh.
“As for those who are fortunate, they will be in Paradise, abiding therein for as long as the heavens and the earth endure, except as your Lord wills. A gift that will never be cut off.”
There is something very beautiful in the final words:
عَطَاءً غَيْرَ مَجْذُوذٍ
A gift that will never be cut off.
This is the promise of eternal felicity. Unlike worldly happiness, which may come and go, the happiness of Jannah is everlasting. It is not threatened by sickness, ageing, poverty, separation, fear or death.
This gives us an important perspective.
The ultimate meaning of Sa‘ādah is not simply the temporary pleasure we experience in this world. It is the eternal felicity bestowed by Allah upon those whom He admits into His Paradise.
However, we must not misunderstand this to mean that Islam denies happiness in this world. The Qur’an also promises a good and wholesome life to those who believe and do righteous deeds.
This brings us to another important Qur’anic expression.
2. Hayatan Tayyibah: The Good Life in This World
Allah says in Surah An-Nahl, 16:97:
مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ
Man ‘amila sālihan min dhakarin aw unthā wa huwa mu’minun fa-lanuhyiyannahu hayātan tayyibah, wa lanajziyannahum ajrahum bi-ahsani mā kānū ya‘malūn.
“Whoever does righteousness, whether male or female, while being a believer, We will surely grant them a good life, and We will surely reward them according to the best of what they used to do.”
We should be aware that, whatever we do in this world must not for happiness as it is not in this world. We are here to serve Allah and work to have a life to worship Him and Him alone. The happiness that we seeking must be on the abilitiy to worship Allah.
This verse gives us a profound understanding of what we should seek in our worldly existence. Remember that Allah does not tell us to abandon this world. He promises a Hayatan Tayyibah — a good, wholesome and blessed life — to those who believe and perform righteous deeds.
A good life does not necessarily mean a life without problems. And it does not necessarily bring peace.
A person may have wealth but lack peace. Another may have a modest income but live with gratitude and contentment. Someone may face illness but retain faith and hope. Another may enjoy worldly success but remain restless and dissatisfied.
Therefore, Hayatan Tayyibah is not measured merely by material possessions, social status or worldly achievements.
It is a life in which:
- Our hearts are connected to Allah.
- Our livelihood is earned through halal means.
- Our families are nurtured with love, responsibility and good character.
- Our work benefits others.
- Our difficulties are met with patience.
- Our blessings are received with gratitude.
- Our hearts are increasingly purified from arrogance, greed, envy and excessive attachment to dunya.
This is the kind of life we should seek.
We should aspire to live well in this world, not for the sake of dunya itself, but so that we may become better servants of Allah.
Allah also reminds us in Surah Al-Qasas, 28:77:
وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا
Wabtaghi fīmā ātākallāhu ad-dāral-ākhirata wa lā tansa nasībaka minad-dunyā.
“Seek, through what Allah has given you, the home of the Hereafter, and do not forget your share of this world.”
This is a balanced teaching.
We are not asked to reject the world, but to use what Allah has given us as a means of preparing for the Hereafter.
3. A Reflection from The Pursuit of Happyness
Let us consider a well-known film, The Pursuit of Happyness (2006), starring Will Smith.
The film is based on the real-life struggles of Chris Gardner, a father who experiences severe financial hardship while trying to provide a better future for his young son.
He faces poverty, the breakdown of his family life, homelessness and uncertainty. Yet he refuses to surrender.
He takes an opportunity to participate in an unpaid internship at a stockbroking firm, even though he has no guarantee of securing a permanent position. At the same time, he must care for his young son and find somewhere for them to sleep.
What makes this story particularly moving is that his struggle is not simply about making money.
It is about love, responsibility and sacrifice.
He wants to give his son a better life. He is prepared to endure hardship, put aside his comfort and continue working towards a future that he believes will be better for both of them.
Eventually, his perseverance leads to a professional opportunity and a significant change in his circumstances.
There is an important lesson here.
Human beings are prepared to struggle and sacrifice when they have a purpose that is greater than their immediate comfort.
But as Muslims, we must ask a deeper question:
If a father is prepared to struggle so hard to secure a better future for his child, how much more should we be prepared to struggle for the eternal future of our own souls?
Chris Gardner’s struggle is a useful worldly illustration, but it is not the same as the spiritual journey of a salik. His story teaches perseverance in the face of hardship; the spiritual journey requires something deeper — the struggle to overcome the nafs and become sincere servants of Allah.
Let us consider the comparison.
|
The worldly pursuit |
The spiritual journey of a salik |
|
Overcoming poverty |
Overcoming spiritual poverty and dependence on the nafs |
|
Building a better future |
Preparing for the Hereafter |
|
Sacrificing comfort for one’s child |
Sacrificing ego and disobedience for Allah |
|
Seeking financial independence |
Recognising our complete dependence on Allah |
|
Achieving professional success |
Seeking sincerity and acceptance of our deeds |
|
Providing happiness for loved ones |
Seeking Allah’s pleasure and mercy |
The lesson is not that worldly success is wrong. Rather, worldly success must be placed within a greater purpose.
We may work hard to provide for our families, develop our farms, establish businesses, teach, conduct research and serve society. These are all valuable activities when undertaken with sincere intentions and within the boundaries of Shariah.
But we must never allow the pursuit of worldly success to make us forget the purpose of our creation.
Allah says:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
Wa mā khalaqtul-jinna wal-insa illā liya‘budūn.
“I did not create jinn and mankind except to worship Me.”
(Surah Adh-Dhariyat, 51:56)
Our ultimate purpose is ‘ubudiyyah — to be servants of Allah.
4. The Real Struggle of a Salik: Mujahadah Against the Nafs
The worldly struggle shown in the film can help us understand the meaning of perseverance. But the struggle of a salik is more profound.
Our greatest struggle is not merely against external circumstances. It is also against the desires, weaknesses and attachments within ourselves.
The nafs may draw us towards:
- Arrogance and the desire to be recognised.
- Greed and excessive attachment to wealth.
- Envy and dissatisfaction with what Allah has given others.
- Anger, resentment and ill feelings.
- Riya’ — performing good deeds to be seen by people.
- Love of status, position and worldly recognition.
- Neglect of remembrance and obedience to Allah.
A person may be successful in business, respected in society and highly educated, yet still be struggling with the condition of his heart.
This is why the spiritual journey requires mujahadah.
Allah says:
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
Walladhīna jāhadū fīnā lanahdiyannahum subulanā, wa innallāha lama‘al-muhsinīn.
“As for those who strive in Our cause, We will surely guide them to Our ways. And indeed, Allah is with those who do good.”
(Surah Al-‘Ankabut, 29:69)
The verse reminds us that the path requires effort and sincerity.
A salik must be prepared to struggle against the nafs, correct his intentions, repent from his shortcomings and continually return to Allah.
The Tariqa QSD is a path of spiritual training that helps us undertake this work under proper guidance, within the framework of the Qur’an and Sunnah.
It is not simply a matter of performing additional practices. It is about transforming the condition of the heart - the main business.
5. The Shadhili-Darqawi Understanding: Living in the World Without Being Possessed by It
One of the important lessons we can draw from the Shadhili-Darqawi spiritual tradition is that we should not confuse spiritual detachment with abandoning our worldly responsibilities.
We do not have to leave society to become close to Allah. Shaykh AbdalQadir AsSufi following the Darqawi path highlight this to all his murid.
We do not have to abandon our families, our work, our farms, our businesses or our responsibilities.
Rather, we must learn to live in this world while keeping our hearts connected to Allah. Connected to Him in every breath.
This is an important distinction.
We may possess wealth, but wealth must not possess our hearts.
We may hold positions of responsibility, but we must not become arrogant because of our positions.
We may achieve success, but we must recognise that every blessing comes from Allah.
We may work hard to improve our circumstances, but our reliance must remain upon Allah.
This understanding can be expressed through three important principles.
First: Kasb — lawful effort.
We must know and thank Allah for the blessing of Rasul s.a.w. who has delivered the message of Islam. He tought us that everything we do in this world is guided by rules or hukum. There are rules on the food we eat, rules of our relation with our wife, rules in business and not one thing we do in this world that had no rule attached to it. May Allah blessed our beloved prophet s.a.w.
Therefore we must work, make plans, acquire knowledge and fulfil our responsibilities. Islam does not encourage laziness or neglect of our obligations.
Second: Zuhd — detachment of the heart.
The salik on the path must tak on zuhud - it does not necessarily mean having nothing. It means that worldly possessions do not become the centre of our existence. We can possess things without becoming enslaved by them.
Third: Tawakkul — reliance upon Allah.
We take the necessary means, but we recognise that the final outcome belongs to Allah.
We work, but Allah provides.
We plan, but Allah determines.
We strive, but guidance and success are ultimately from Him.
This is the balance that a salik should seek.
6. The Spiritual Foundations of Sa‘ādah in the Darqawi Path
For the salikin of the Tariqa Qadiriyyah-Shadhiliyyah-Darqawiyyah, our understanding of happiness must go beyond the satisfaction of worldly desires.
Our spiritual training should help us move towards a state in which the heart becomes increasingly aware of Allah, dependent upon Him and content with His decree.
There are several important dimensions to this journey.
A. Dhikrullah — Remembrance of Allah
Allah says:
الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
Alladhīna āmanū wa tatma’innu qulūbuhum bi-dhikrillāh. Alā bi-dhikrillāhi tatma’innul-qulūb.
“Those who believe and whose hearts find tranquillity in the remembrance of Allah. Surely, in the remembrance of Allah do hearts find tranquillity.”
(Surah Ar-Ra‘d, 13:28)
This verse is central to our understanding of spiritual contentment.
The heart is often restless because it seeks satisfaction in things that cannot provide lasting fulfilment.
We may seek happiness through wealth, recognition, entertainment, possessions or worldly achievement. Yet the satisfaction may disappear as soon as circumstances change.
Dhikrullah brings the heart back to its true centre.
Through remembrance, we become more conscious of Allah in our daily lives. We begin to recognise His presence, His mercy, His generosity and our dependence upon Him.
For the salik, dhikr is not merely the repetition of words. It is a discipline that should gradually influence the way we think, speak, behave and conduct our affairs.
Our prescribed wird and daily remembrance should lead us towards greater obedience, humility and awareness of Allah.
The Amir and Muqadim must assist the community to establish the gathering for a regular remembrance of Allah in groups.
B. Tazkiyatun Nafs — Purification of the Self
The spiritual journey requires us to examine and purify our inner condition.
We must learn to recognise our weaknesses and seek Allah’s forgiveness.
A salik should not be more concerned with identifying the faults of others than with correcting his own.
The more we become aware of Allah, the more conscious we should become of our own shortcomings.
This is why taubah is so important.
We return to Allah repeatedly, not because we have achieved perfection, but because we recognise our need for His mercy.
The objective is not to become a person who claims spiritual superiority. It is to become a person who is increasingly humble, sincere and obedient.
C. Faqr — Recognising Our Absolute Need of Allah
Allah says:
يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاءُ إِلَى اللَّهِ ۖ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ
Yā ayyuhan-nāsu antumul-fuqarā’u ilallāh, wallāhu huwal-ghaniyyul-hamīd.
“O mankind, you are the ones in need of Allah, while Allah is the Self-Sufficient, the Praiseworthy.”
(Surah Fatir, 35:15)
This verse reminds us of a fundamental truth.
We are always in need of Allah.
Our wealth, knowledge, strength, health and opportunities are all dependent upon His generosity.
The spiritual meaning of faqr is therefore not simply material poverty. It is the recognition that we possess nothing independently of Allah.
A person may be wealthy and still be a person of faqr in this spiritual sense, provided that he recognises his absolute dependence upon Allah.
This recognition protects the heart from arrogance and false independence.
D. Sabr and Syukur — Patience and Gratitude
The life of a salik will contain both ease and difficulty.
There will be moments of joy and moments of sadness, periods of abundance and periods of hardship.
We must learn to respond to both conditions with faith.
When Allah grants us blessings, we respond with syukur.
When Allah tests us with difficulties, we respond with sabr.
Patience does not mean that we abandon effort or accept wrongdoing passively. It means that we remain obedient to Allah while taking the proper steps to address our difficulties.
Gratitude does not mean merely saying Alhamdulillah. It also means using our blessings in ways that please Allah.
Our health should be used for good deeds.
Our wealth should be used responsibly.
Our knowledge should benefit others.
Our time should not be wasted.
Our opportunities should be treated as amanah.
E. Rida — Contentment with the Decree of Allah
Rida is an important spiritual quality.
It means accepting Allah’s decree with trust and without allowing resentment to dominate the heart.
This does not mean that we stop making du‘a, seeking treatment, working or improving our circumstances.
Rather, we recognise that our knowledge is limited while Allah’s knowledge is complete.
We do what is required of us, and we leave the ultimate outcome to Him.
The heart that grows in rida is less controlled by the constant demand that life must unfold according to its own wishes.
This is one of the foundations of inner peace.
7. Love of Allah and the True Meaning of Servanthood
Ultimately, the spiritual journey is a journey towards greater love, obedience and recognition of Allah.
Allah says:
قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ
Qul in kuntum tuhibbūnallāha fattabi‘ūnī yuhbibkumullāhu wa yaghfir lakum dhunūbakum, wallāhu ghafūrur-rahīm.
“Say: If you love Allah, then follow me; Allah will love you and forgive your sins. And Allah is Most Forgiving, Most Merciful.”
(Surah Ali ‘Imran, 3:31)
This verse provides an essential criterion for our spiritual journey.
Love of Allah must be reflected in our following of Rasulullah ﷺ.
Our dhikr, our spiritual practices, our gatherings and our companionship should lead us towards greater adherence to the Sunnah.
The Tariqa QSD must never be separated from Shariah.
The purpose of spiritual training is not to create a sense of superiority over others, nor to encourage claims of special spiritual status.
It is to help us become better fuqara.
We should become more truthful, more compassionate, more patient, more humble and more beneficial to the people around us.
This is how spiritual development becomes visible in our everyday lives.
8. From Knowing Allah to Serving Humanity
A question we should regularly ask ourselves is:
What has our spiritual journey changed in our lives?
Are we becoming more patient with our families?
Are we more careful with our words?
Are we more honest in our dealings?
Are we more responsible in our work?
Are we more generous towards those in need?
Are we more willing to serve without expecting recognition?
Spiritual knowledge must not remain merely an intellectual exercise.
The knowledge of Allah should transform our character and our relationship with creation.
Our work, our families, our communities and our society all provide opportunities for us to practise our servanthood.
For example, a farmer who cultivates the land with a sincere intention, provides lawful food, creates employment and benefits the community is engaged in work that can become an act of worship.
A teacher who educates students with sincerity is performing a valuable service.
A businessperson who conducts transactions honestly and provides beneficial products is fulfilling a responsibility.
A parent who raises children with love, discipline and Islamic values is undertaking an important act of service.
A salik should therefore not separate the spiritual life from ordinary responsibilities.
The spiritual path should make us more useful to our families and society, not less.
Our knowledge should lead to service.
Our remembrance should lead to good character.
Our love of Allah should lead to compassion towards His creation.
9. Practical Discipline for the Salikin
How, then, do we translate these teachings into our daily lives?
The spiritual journey requires consistency. It is not enough to be inspired during a gathering and then return to our old habits without reflection.
I would suggest that every salik give attention to the following daily disciplines.
1. Maintain our obligations.
Guard our five daily prayers and fulfil the obligations of Islam. These form the foundation of our relationship with Allah.
2. Maintain our prescribed wird and dhikr.
For those who have the izin to recite the wird, do it morning and evening. Be consistent with the wird and spiritual practices taught by the muqadims and our shaykhs. The value lies not merely in quantity, but also in sincerity, adab and perseverance.
3. Earn and live through halal means.
Be honest in our work, business and financial dealings. Avoid riba, deception, injustice and the exploitation of others.
4. Practise sabr and syukur.
When difficulties arise, remain patient. When blessings come, express gratitude through words and actions.
5. Improve our character and family relationships.
Be gentle with our families, respectful towards others and careful not to cause harm through our words or behaviour.
6. Perform khidmat.
Find opportunities to serve others. This may be through teaching, helping the poor, caring for the community, supporting the zawiyah or contributing to beneficial projects.
7. Undertake muhasabah.
At the end of each day, take a few moments to examine ourselves.
Ask:
- Have I fulfilled my obligations today?
- Have I remembered Allah?
- Have I hurt anyone through my words or actions?
- Have I earned and spent my wealth in a halal manner?
- Have I been grateful for the blessings Allah has given me?
- What must I improve tomorrow?
This simple discipline helps us remain conscious of our direction.
We should not measure our spiritual progress merely by how much we speak about tasawuf, how many gatherings we attend or how much knowledge we possess.
We should also examine whether our character and conduct are improving.
10. Asking Allah for Good in Both Worlds
There is a beautiful du‘a in the Qur’an that captures the balance we have been discussing.
Allah teaches us to pray:
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
Rabbanā ātinā fid-dunyā hasanatan wa fil-ākhirati hasanatan wa qinā ‘adhāban-nār.
“Our Lord, grant us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”
(Surah Al-Baqarah, 2:201)
This du‘a is particularly meaningful for our reflection.
We ask Allah for good in this world.
We ask Allah for good in the Hereafter.
And we ask Allah to protect us from the Fire.
We are therefore not required to choose between a good worldly life and preparation for the Hereafter.
We should seek both, while recognising that the Hereafter is our ultimate destination.
A good worldly life should help us fulfil our responsibilities as servants of Allah. It should provide opportunities for worship, family care, lawful work, learning and service.
The ultimate success, however, is not simply to have lived comfortably or accumulated wealth.
It is to return to Allah with faith and hope in His mercy.
11. The Greatest Happiness: Allah’s Pleasure
There is one final point that I would like us to reflect upon.
The greatest reward in the Hereafter is not merely the enjoyment of Paradise, its gardens, rivers, food and beautiful dwellings.
Allah says in Surah At-Tawbah, 9:72:
وَرِضْوَانٌ مِّنَ اللَّهِ أَكْبَرُ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
Wa ridwānun minallāhi akbar, dhālika huwal-fawzul-‘azīm.
“But the pleasure of Allah is greater. That is the supreme success.”
The pleasure of Allah is greater.
This is a profound reminder for every salik.
We should not make Paradise merely the destination of our material desires. We should seek the pleasure of the One who created Paradise and everything within it.
Our greatest aspiration should be that Allah accepts us as His servants, forgives our shortcomings, grants us His mercy and admits us into Jannatul Firdaus.
That is the ultimate meaning of Sa‘ādah.
It is a gift from Allah, not something we can claim as an entitlement through our own efforts.
Our responsibility is to believe, obey, strive, repent, purify our intentions and hope in His mercy.
12. Conclusion: Dunya Is Our Field of Action, Akhirah Is Our Destination
My dear fuqara and faqira, the salikin of the Tariqa Qadiriyyah-Shadhiliyyah-Darqawiyyah,
Let us return to the question with which we began:
What is true happiness?
The film The Pursuit of Happyness reminds us that human beings are capable of tremendous sacrifice and perseverance when they have a meaningful purpose.
But the Qur’an takes us beyond the pursuit of temporary worldly satisfaction.
It teaches us that Allah has created us for worship and that He promises a Hayatan Tayyibah to those who believe and perform righteous deeds.
It reminds us that the ultimate Sa‘ādah is the eternal felicity of the Hereafter.
As salikin, we must therefore learn to live in this world without becoming enslaved by it.
We should work hard, provide for our families, seek knowledge, cultivate the land, build beneficial institutions, support our communities and serve humanity.
But throughout all these activities, our hearts must remain connected to Allah.
We should remember Him through dhikr.
We should purify ourselves through taubah and mujahadah.
We should recognise our dependence upon Him through faqr.
We should face difficulties with sabr and blessings with syukur.
We should place our trust in Him through tawakkul.
And we should seek His pleasure through obedience and sincere service.
Let us remember:
We pursue a good life in the dunya.
We struggle against the nafs through mujahadah.
We remember Allah through dhikr.
We purify our hearts through taubah.
We serve humanity through khidmat.
We seek His pleasure through obedience.
And we hope for His eternal gift of Sa‘ādah in Jannah.
The dunya is our field of action.
The Tariqa is our path of spiritual discipline.
The Akhirah is our destination.
May Allah grant us the wisdom to understand the purpose of our existence, the strength to remain steadfast on His path, the sincerity to become His true servants and the blessing of a good life in this world and eternal felicity in the Hereafter.
May Allah purify our hearts, strengthen our iman, accept our wird and our ibadah, forgive our shortcomings and gather us among the salihin and the people of Jannah.
And may He grant us His pleasure, for indeed His pleasure is greater than everything else.
Amin, Ya Rabbal ‘Alamin.
والحمد لله رب العالمين
Wassalamu‘alaikum warahmatullahi wabarakatuh.
Some notes: The film is used here as a contemporary illustration of perseverance, love and sacrifice, not as a religious authority. The Qur’anic distinction is important: Hayatan Tayyibah refers to the good life Allah promises in this world, while the passages in Surah Hud describe the ultimate felicity of those who are granted Paradise. The spiritual applications to the Shadhili-Darqawi path are presented as reflections and teaching guidance, rather than quotations attributed directly to any particular Shaykh. Take note that this article does not claim any interpretaion beyond a simple direct meaning of the word.
