Useful Ways of

Leading a
Happy Life

Book by Shaykh Abdur Rahman bin

Nasr As Sa'di (rahimahullaah)

Source: Useful Ways of Leading a Happy Life : Shaykh Abdur-Rahman bin Nasir As-Sa’di
Translated by: Bashir Aliyu Umar
Printed by: The Ministry of Islamic Affairs , Endowments, Da’wah and Guidance,
Supervised by: The Ministry’s Deputyship for Printing and Publishing Affairs
http://wp.me/p2sNCV-50

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 TABLE OF CONTENTS
Chapter One: 4
Iman and Righteous Deeds

Chapter Two: 10
Occupying Oneself With Some Activity Or Useful Knowledge

Chapter Three: 13
Remembering Allah Much

Chapter Four: 15
Forgetting The Unpleasant Things That Have Passed

Chapter Five: 17
Imagining Worst Situations

Chapter Six: 18
Firmness Of The Heart And Reliance On Allah

Chapter Seven: 20
Repelling Evil With Good

Chapter Eight: 22
Do Not Let Grief And Worry Make Your Short Life Shorter

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There is no doubt that the bliss of the heart, its tranquillity and
happiness, and the absence of grief and worry from it, is the goal of
every individual. It is the means by which a happy, blissful and
excellent life is achieved.

There are means to achieve this; some of which are religious, some are
natural and some are physical. These means are never gathered together
except to the believers. The non-believers on the other hand, despite the
fact that the earnest endeavours of their philosophers is to lead them to
these means, even if they achieve them in certain aspects, they miss the
way to them in several other aspects that are more beneficial, more
permanent and better in yielding results.

Shaykh Abdur-Rahman bin Nasir As-Sadi (rahimahullah) mention in

his treatise the ways and means to achieve this lofty goal that is the
quest of every individual. He said that some people are successful in
following these ways, and therefore live a good and pure life and enjoy
their life. Some woefully fail in following any of them, and they live a
wretched and miserable life. Others lie between these two extremes; by
the level of their following these means, by that level do they live a
good life. And it is Allah `azza wa jall that guides to all that is good,
and wards off all that are evil, and it is His Help we seek in this.

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Chapter One: Iman and Righteous Deeds

The greatest and fundamental means of achieving a good life is Iman (certain
belief) and good deeds. Allah the Most High said:

"Whoever works righteousness, man or woman, and is a true believer, verily to him will We
give a life that is good and pure, and We will bestow on such their reward according to the
best of their actions." [Al-Nahl: 97]

So Allah, the Most High, informs and promises whoever joins true belief with
good and righteous deeds, that He will give him a good and pure life in this
world, and a good reward in this world and in the Hereafter.

The reason behind this is very clear. This is because true believers in Allah,
who have a sound belief that gives rise to righteous deeds, and mends the
heart and corrects human behaviour, and makes good both this world and
the Hereafter; such a people have the basic elements that guide them in
dealing with situations of happiness and joy, and situations of anxiety, sorrow
and grief.

They gratefully accept situations of happiness and joy, and are thankful, and
use them in what is beneficial. When they use them in this manner, they
experience additional joy, and they desire the blessings of these things and
hope that they remain with them, and also yearn for the good reward of those
who are thankful to Allah. This feeling and experience brings with it so much
good and blessings, far greater than the joy that is the primary cause of it.

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On the other hand, in harmful and unpleasant situations, situations of grief
and sorrow, they deal with them by resisting what is resistible, and lightening
what could be lightened, and they persevere with a beautiful contentment
over what they have no power to resist.

By this they achieve the benefits of earnest struggle, and gather experience
and inner strength, and earn the reward of patience and perseverance, the
greatness of which belittles in comparison the distasteful things that befell
them. As a result they end up having in place of the unpleasant things, joy and
good hope, and a sincere desire in the favours of Allah and His reward.

The Prophet , beautifully expressed this situation in a Sahih Hadith, where

he said:
"The affair of the believer is really wonderful! All his affairs are good: when he is touched
by ease and affluence, he is thankful, and that is good for him; and when he is touched by
suffering he is patient, and that is good for him. And this only for the believer.
[Muslim]

The Prophet , inform us in this hadith that the good of the believer and his
gains, and the excellent benefits of his deeds, are multiplied several fold in
althea things that befall him, be they pleasant or unpleasant.

This is why you see two people afflicted by the same ups and downs of life
situations, and they differ so widely in the way they encounter them, in
accordance with the level of their "Iman" and righteous deeds.

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The one with 'Iman" and righteous deeds encounters both good and bad
situations with what we mentioned of thankfulness in good situations, and
patience in bad ones, plus the other things that go along with them. As a result
of this, he experiences joy and happiness; grief and sorrow leave him, and he
becomes free from misery, anxiety and constriction of the heart, and he lives a
good and happy life in this world.

The other one, on the other hand, encounters joyful and agreeable situations
with insolence, arrogance and rebellion. As a result of this, his behaviour
deviates, and he becomes just like an animal: encountering his joy with utter
greed, and burning anxiety and restlessness. And despite that, his heart is still
not at rest. He is restless for several reasons: he is restless out of fear that the
good things will vanish, and out of the feeling of anxiety for the struggle to
retain them; he is restless out of the burning urge and desire to acquire more,
because the human self by its nature knows no limits to what he desires, and
he may acquire them and he may not.

Even if he acquires them the restlessness still persists, because the circle will
repeat itself on him viciously. And when he is afflicted with unpleasant things,
he is worried, full of despair, fearful and sorrowful. Only Allah knows the
degree of the wretchedness of the life he is going through, and the mental and
psychological sickness associated with it, and the extent of the fear that would
ultimately lead to more horrible and heinous results. This is because he neither
has any hope of getting a reward, nor any patience that will console him and
lighten his pains.

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All this is known from human experience. There are many examples in life,
which if you reflect upon even one of them, and observe through it human
experiences, you will definitely see the wide difference between the true
believer who is acting in accordance with his certain belief, and the person
who is not like him. This is because the religion of truth strongly urges
contentment with Allah's provision, and with whatever He gives His slaves out
of His favour and vast generosity.

If the believer is afflicted with illness or poverty, or similar tribulations that no

individual is free from, he is happy and contented, because of his certain belief,
contentment and satisfaction with what Allah has decreed for him. His heart
does not quest for what has not been destined to him. He looks at people
that are less fortunate than him, and he does not look at those who are
above him in worldly riches. By this he might even be happier and more
delighted and peaceful than the one who has all his worldly needs met, but has
not been gifted with contentment.

The opposite is the case of the one who does not act in accordance with Iman;
when he is afflicted with poverty or loses some of his worldly needs, you find
him in utter despair and wretchedness.

Another example is when fear and disturbing events befall a person; you find
the one with sound Iman having a firm heart, and he is calm and firmly in
control of the situation, by making the best use of his faculties of thought,
speech and action, as though he has already prepared himself for the event.
This type of reaction puts him at ease, and strengthens his heart.

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The reaction of the one without Iman on the other hand, is the direct opposite
of this. When he encounters fearful situations, his heart trembles, and his
nerves becomes tense, and his intellect loses its focus. There is nothing inside
him except alarm and fear. The outward terror is increased by his inward
restlessness, the degree of which is beyond expression. This type of people
among mankind, if they do not acquire some of the natural means at the
disposal of every human being for dealing with troubles through life
experiences, their energy becomes completely sapped, and they suffer a
nervous breakdown. This is because they lack the Iman that encourages
patience, especially in situations of difficulty and anxiety.

It is true that both the good and the bad, and the believer and the one who
rejects faith, both share the common human quality of acquired courage, as
well as the innate ability to deal with dreadful situations and lighten their
oppressive effects on the self. But the believer, because of his strong belief,
patience and reliance and trust in Allah, and his desire to be rewarded by Allah,
excels in having qualities that make him more courageous, and soothe more
effectively the pangs of terror and the pains of calamity on him. As Allah, the
Most High said:

"If you are suffering hardships, they too are suffering similar hardships: but you hope from
Allah that for which they hope not.” [An-Nisa: verse 104]

In addition to that, the believers receive from Allah His special help, succour and assistance
that will drive away the dread and terror that befell them. Allah, the Most High said:
"And be patient. Surely Allah is with those who are patient."[Al-Anfal: verse 46]

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2. Among the means of eliminating worry, grief and anxiety is goodness to
creation, by words, by deeds, and by all types of good acts. All of these are
good and excellent in the sight of Allah, and by them Allah removes worries
and anxieties from both the good and the bad; each in accordance with his
level of being good to creation. Except that the portion of the believer is more
complete and perfect, and he also excels by the fact that his goodness is borne
out of sincerity to Allah and seeking his reward. As a result Allah makes the act
of doing good and granting it easy for him because of his hope in the goodness
with Allah; and He removes from him in pleasant things because of his sincerity
and his seeking the reward of Allah.

Allah, the Most High said:' There is no good in most of their secret conferences except (in)
him who exhorts to a deed of charity (in Allah's cause), or goodness, or conciliation between
people. Whoever does that seeking the pleasure of Allah, We shall bestow on him an
immense reward." [An-Nisa: verse 114].

Allah, the Most High, informs us that these things are all acts of goodness
whosoever does them. And acts of goodness bring them good, and remove
evil. But the true believer, who seeks the reward and pleasure of Allah, for him
Allah gives an immense reward. Part of that immense reward is the removal of
grief, sorrow and anguish.

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Chapter Two: Occupying Oneself With Some Activity Or Useful Knowledge

Among the means of warding off anxieties arising out of nervousness and the
preoccupation of the heart with some sorrowful things: occupying oneself
with one activity or another, or with some useful knowledge. This is because
doing that will distract the heart away from being immersed in its anxieties. It
might even make him forget the things that that caused him grief and worry,
and he may even experience some happiness and become cheerful. This is also
something that is common between both the believer and the non-believer.
But the believer is different; because when he occupies himself with the
knowledge that he is seeking or giving, or with the good action he is doing -
whether it be an act of worship, or worldly act in which he has a good
intention of doing it to seek strength in worshipping Allah - when he does
that, he does it out of his belief in Allah, sincerity and seeking the pleasure of
Allah. This in itself has the additional effect of warding off grief, worries and
anxieties (by a Divine intervention).

We have seen many people afflicted with sorrows and permanent anxieties, to
the extent of making them very ill; their only cure was to make them forget the
cause of their sorrow and misery, and be preoccupied with their normal
activities. The activity to be preoccupied with should be something pleasing to
the self, and one that it yearns for. This makes it more effective in achieving
the desired goal, and all knowledge is with Allah.

4. Among the things that ward off worry and anxiety is to concentrate one's
attention and concern oneself with the affairs of the present, and to stop
being anxious about the future, or grieving over the past. This is why the

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Prophet sought refuge in Allah from anxiety and grief [1]. Grief is usually
over past events that you can neither bring back nor rectify. Anxiety is usually
fear and concern over what will come in the future. Therefore a person should
be the `son of the moment’, concentrating his energy and attention in the
betterment of his existing events, and his present moments.

Concentrating attention over the affairs of the moment is the necessary cause
of their accomplishment, and it is what gets rid of grief and anxiety from the
heart. When the Prophet , asks something from Allah, or guides his
community to ask specific thing from Allah, he is exhorting them that
together with seeking help from Allah, and having hope in His favour, at the
same time they have to work hard and earnestly for the accomplishment of
what they asked to be removed from them. Therefore making dual (asking
something from Allah) should go side by side with action. So the slave strives
for what will benefit him in his religion and in his worldly life, and he asks his
Lord to make him accomplish his need, and he seeks His help in that. As the
Prophet said:

“Strive for what will benefit you, and seek the help of Allah, and do not be incapacitated.
And if something afflicts you, do not say:"If I had done such and such, such and such
would have happened."But say:"This is the decree of Allah, He does what He wills. This is
because 'if' opens the act of Satan.” [Muslim]
.
In this hadith, the Prophet , exhorts us to join between two things: the first
is to strive for useful things in all situations, and seek the help of Allah, and not
to yield and surrender ourselves to incapacity, because that is harmful

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negligence. The second is to surrender to Allah over past events that have
passed, and witness in them the decree of Allah and His predestination.

We see that the Prophet , has delineated two categories of affairs: the first
category is affairs that the slave has the ability to accomplish totally or
partially, or those that he can avoid completely or at least lighten their burden.
For this category, the slave should exert his utmost, and seek the help of his
Deity. The second category is those affairs over which the slave has no power.
For this, the slave should calm himself, and accept what came to him and
surrender (to Allah).There is no doubt that this is a principle complying with
which is a definite means of achieving happiness and keeping worry and grief
at bay.

Footnote:
[1]This is in a hadith reported by Bukhari and Muslim.

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Chapter Three: Remembering Allah Much

5. Among the greatest means to achieve the expansion of the heart and its
tranquillity and satisfaction is abundant remembrance of Allah. Remembrance
of Allah has a wonderful effect of bringing expansion and tranquillity to the
heart, and removing worry and grief from it. Allah, the Most High, said:
"Without doubt in the remembrance of Allah do hearts find satisfaction."
[Al-Ra`d: verse 28]

This is because of the special effect that the remembrance of Allah over the
hearts, and the fact that the slave, when remembering Allah has the hope of
receiving a good reward and recompense from Him.

6. Among these things also is proclaiming and mentioning the favours and
blessings of Allah on oneself, both the outwardly manifest, and the hidden.
There is no doubt that recognition of Allah's favours and blessings, and
speaking about them, is a means by which Allah removes grief and worry from
the heart, and makes a person thankful to Allah.

The station of thankfulness is in itself a station of sublimit and excellence,

whatever the amount of poverty or illness, or other forms of tribulations that
engulf him. When he compares the limitless and uncountable favours of Allah
on him, and the unpleasant things that befell him, he see show extremely
small they are in comparison with the blessings of Allah on him.

In fact, trials and tribulations are such that when the slave is afflicted with
them, and he does what is required of him of patience, acceptance and

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surrender, their oppressive burden becomes light, and their pain becomes
mild. In addition to that, the hope that the slave has in the reward of Allah,
and his belief in the fact that he is worshipping Allah by his being patient and
accepting what Allah has tried him with, these things sweeten the bitterness
of the affliction. So the sweetness of the reward causes him to forget the
bitterness of the patience.

7. Among the most useful things in this respect also is working with the
teaching of the Prophet , in a confirm hadith where he said:
"Look at those that are below you (in worldly positions), and do not look at those that are
above you (in worldly positions);that is more befitting for you not to hold the favours and
blessings of Allah on you with contempt."
[Bukhari and Muslim reported it.]

If the slave were to put this noble teaching in front of his eyes, he would
realise how far he has been exalted and favoured over many people: in well-
being and exemption from tribulations, in richness and what comes with it;
and this is true no matter what his condition is. If he does this, his anxiety will
vanish, as well as grief and worry, and his delight and joy with the favours and
blessings of Allah by which he has been placed above many who are lower
than him, will increase.

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Chapter Four: Forgetting The Unpleasant Things That Have Passed

8. Among the necessary causes of happiness and cessation of grief and worry,
is striving to remove the things that bring about grief, and acquire those that
bring about happiness. This is achieved by forgetting the unpleasant things
that have passed and he has no power to bring them back, and knowing that
occupying his mind with them is meaningless; in fact it is stupidity, bordering
and lunacy. Therefore he has to struggle with his mind not to think of them.
He should also struggle with his mind not to worry over the future, not to pay
attention to illusions of poverty, fear or other unpleasant things he is
imagining will descend on him in the future. He should know that nobody
knows what will happen in the future, whether good or evil, or pleasure or
pain; this is in the Hands of Allah alone. The slave has no control over it. His
only due is to struggle to accomplish what will benefit him in the future, and
ward off harm from him. He should also know that when the slave turns his
mind away from worrying over the future in his affairs, and relies on his Lord
for its betterment, and is satisfied that his Lord will do that for him, when he
does all that, his heart will be tranquil, and his condition will be good, and his
worries and anxieties will vanish.

9. Among the most beneficial things to do concerning the future of one's affair
is to be saying the prayer that the Prophet , used to say:
"O Allah! Make my religion, which is my strength and invincibility, good for me; and make
my world, wherein is my livelihood, good for me; and make my hereafter, which is my final
abode, good for me. And make my living an increase for me in all that is good, and make my
death a repose for me from every ill.” [Muslim reported it][1]

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And also his saying:
“O Allah! It is Your mercy that I have hope in, so do not leave me to myself even for the
blink of an eye, and make good my affairs, all of them; there is no god worthy of being
worshipped but You. "[Abu Dawud reported it, with a sound chain of transmission].[2]

If the slaves says this du'a, which entails seeking the betterment of his future
both in terms of his religion and his worldly affairs, if he says that with a
mindful and aware heart, and a true and sincere intention, coupled with an
earnest struggle to achieve it, Allah will definitely materialise for him what he
asked for and had hope in and struggled to achieve. As a result of this, his
worry will change to happiness and delight.

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Chapter Five: Imagining Worst Situations

10. Among the most beneficial things that remove worries and anxieties when
a calamity befalls a person, is for him to struggle to lighten its difficulties by
imagining the worst possible thing that would have happened to him, and to
try to put up with. Then let him physically strive as much as possible to lighten
the difficulty. By his striving for what will benefit him, and by his effort in
putting up with it, his worries and anxieties will vanish, and he will have used
his energy in achieving what is beneficial and warding off what is harmful,
within normal human ability.

So if some dreadful things, or illnesses, or poverty and deprivation of wants

afflict him, he should encounter that with difficulty, and try as much as
possible to put up with it. In fact, he should prepare himself to put up with
something worse. This is because preparing oneself mentally to deal with
unpleasant things makes them light, and blunts the pangs of their pains. This is
especially so, when in addition to that he physically acts toward them off. By
that he joins together the dual acts of mentally preparing himself to deal
with the calamity, and the physical effort to ward off the worries, which
together serve to engross him away from being troubled and disturbed by
the calamity. He should also make an earnest effort to replenish his inner
energy necessary for encountering these adversities. In addition to all these,
he must absolutely depend on Allah in all circumstances, and have sincere
trust in Him. There is no doubt that these things are very helpful in bringing
about happiness and satisfaction to the heartland besides that, there is what
we hopes to gain of reward in both this world and the next. This is well known
from experience, and whoever tastes it knows it.

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Chapter Six: Firmness Of The Heart And Reliance On Allah

11. Among the greatest cures to nervous and mental disorders, and even
other illnesses of the body, is the firmness of the heart and its strength and
lack of its being troubled and perturbed by illusions and imaginations
brought about by evil thoughts.

This is because whenever a person lets imaginations get the better of him,
and allows his heart to be perturbed by negative effects like fear of illness, or
anger and confusion over some painful situation, or anxiety over something
bad happening or over the expected loss of cherished things, whenever he
lets that happen, it will surely throw him into the den of grief, sorrow and
physical and mental illnesses, and a nervous breakdown whose terrible
effects are well known to all.

12. Whenever a person relies and depends on Allah, and does not surrender
his heart to illusions, and does not let evil imaginations get the better of him,
and puts his trust in Allah, and has a confidence in His favour, grief and
sorrow will vanish from his heart as a result of these actions, and many
physical and mental illnesses will leave him, and his heart will experience
such joy and tranquillity that are beyond expression.

How many a hospital is filled with sick people suffering from mental illusions
and evil imaginations! How many strong person have these things shattered
their hearts, to say nothing of the weak ones! The only one exempted is the
one whom Allah has given well-being, and guided him to struggle with his self

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in acquiring useful and beneficial means of strengthening the heart and
warding off worries from it.

Allah, the Most High said:

"And whoever puts his trust on Allah, sufficient is Allah for him."
{Surah Al-Talaq: verse 3}

Meaning that Allah is sufficient for him in all that worries him concerning his
religion and his worldly life.

A person who puts his trust in Allah has a strong heart that is not affected by
illusions, nor perturbed by events and occurrences, because he knows that is
from a weak heart, and is an act of weakness and fear that has no reality. He
also knows that Allah has guaranteed the one who puts his trust in Him to
suffice him completely, so he is confident in Allah, and he feels assured of the
promise of Allah, as a result of which his worry and anxiety vanish, and his
difficulty is replaced by ease, and his sadness by happiness, and his fear by
peace and security.

We ask Allah to give us well-being and exemption from adversities, and to

grant us strength of heart and its firmness in having true confidence in Allah,
by which He guarantees those who have it provision of all good, and removal
of all harm and evil. Ameen.

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Chapter Seven: Repelling Evil With Good

13. There are two important lessons to learn from the saying of the
Prophet :
"A believing man (husband) should not have a believing woman (wife): if he dislikes one
character in her, he will like another one."
[Muslim]

The first is; it gives guidance in the way to deal wives, relations, friends,
colleagues and anyone with whom you have a relationship or association. It
teaches that you have to prepare yourself to accept the fact that any person
with whom you have one sort of relationship or another will definitely have
imperfections, bad qualities or some character that you would not like.

So if you find that in him, think of what is incumbent on you, or proper for you
to do regarding maintaining the ties of relationship, and preserving the bond of
love and affection between you. Bring to mind his good qualities, and the
importance the religion attaches to maintaining good social relations. By
overlooking bad qualities, and bringing to mind the good ones, bonds of
relationship and good companionship are maintained, and this is another
source of harmony.

The second lesson is that it teaches us how to ward off grief and worry, and
bring about an honest and sincere relationship in which each party fulfils his
obligations and dues to the other, and harmony is maintained between
them. The one who does not work with this teaching of the Prophet , and
does the opposite, whereby he busies himself with noticing the bad qualities

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and ignoring the good ones, there is no doubt that he will be overtaken by
worries and anxieties, and there is no doubt also that the bond of love that is
between him and those he loves will be cut, and many of the rights and
obligations of both parties will be flouted.

Many people with high aspirations and inner energy are able to prepare
themselves to deal with heavy calamities and adversities with patience and
tranquillity, but when they are faced with small and trivial issues, they become
worried and anxious, and their hearts lose their clarity of thought and become
turbid. The reason behind this is that they were able to prepare themselves
to deal with major situations, and they ignored the minor ones, as a result of
which the things they regarded as insignificant took them off their guard and
unsettled their peace.

The real strong person prepares himself to deal with both great and
insignificant issues, and asks the help of Allah in that, and that Allah does not
leave him to himself even for the blink of an eye. When he does that, the
small issues become easy for him to handle just as the big ones, and he
maintains his composure, happiness and tranquillity.

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Chapter Eight: Do Not Let Grief And Worry Make Your Short Life Shorter

14. The intelligent person knows that his real life is the life he lives in
happiness and tranquillity, and that it is very short indeed. Therefore, he
should not make it shorter by allowing grief and moaning over troubles to
get the better of him, because that is the opposite of real living. He should be
very covetous of his life, so that most of it does not become the loot of
worries and troubles; and in this there is no difference between both the good
and the bad people. Except that the believer has a more complete and perfect
realisation of this fact, and makes better use of it for the good of both this
world and the hereafter.

15. When something unpleasant happens to him, or he is afraid that it will

happen to him, he should remember the other blessings of Allah on him in
his religion and worldly life, and compare them with the unpleasant thing. If
he does that, he will realise how abundant are the blessings of Allah on him,
and how insignificant are the troubles that befell him.

He should also compare between his fear in the evil that may possibly befall
him, and the many other possibilities of safety and deliverance from that evil
that may occur. Therefore he should not let a weak and insignificant
possibility outweigh stronger and more numerous possibilities. By this, his
fear and anxiety will fade away. He should also assume the occurrence of the
worst possible trouble on him, and then prepare himself to deal with it if it
occurs, and strive as much as possible toward it off if it has not occurred, or
remove or lighten it if it has occurred.

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16. Among the useful things to remember is to know that what people do to
hurt you, especially slander and other evil talk, will not hurt you. Rather it is
them that it hurts. The only way it will hurt you is when you occupy yourself
with grieving over it, and allow it to get the better of your feelings. When you
do that, it will hurt you as it did hurt them. But if you pay no attention to it, it
will not hurt you in any way.

17. Know also that your life is subservient to your thoughts. If you engage
your thoughts in what is useful to you in your religion and your worldly life,
then your life will be good and happy. Otherwise, the opposite will be the
case.

18. Among the most useful ways to drive away grief is to train yourself not to
desire thanks and gratitude from anyone except Allah. So if you do good to
someone who has a right over you, or has no right over you, then know that
your deal is with Allah, and do not pay any heed to the thanks and gratitude of
the one to whom you were good. This is as Allah, the Most High said regarding
His elite among creation:
"(They say): We feed you for the sake of Allah alone: no reward do we desire from you, nor
thanks." {Al-Insan: verse 9}

This is more important when dealing with the family, children or any other
person strongly connected to you. Whenever you make it your habit to drive
away evil from them, you rest in peace, and make others also rest in peace.
Among the things that make life easy for you, is to follow a natural path in
your effort to do righteous and excellent actions and avoid constraining

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yourself to follow an unnatural path that will fill your heart with worries and
anxieties, and you end up going nowhere in attaining the excellent positions.
This is because you followed a crooked path. All this is wisdom. Also make use
of the moments of turbidity, and turn them to moments of sweetness and
clarity. By that, the sweetness of your pleasures will increase and your troubles
will vanish.

19. Make the attainment of useful things your goal, and strive to realise
them, and pay no attention to harmful things. This will occupy you away from
the things that bring about grief and sorrow. Seize moments of leisure and
mental concentration to accomplish important activities.

20. When undertaking useful things you should rank them in order of priority
and importance. Find out the one which you have a stronger urge to do, and
which yourself desires more. Its opposite will bring about boredom, weariness
and irritation. Seek help in good thinking and good counsel. It is said that the
one who seeks good counsel never regrets. Study what you intend to do
carefully and thoroughly.

When you are certain of the good that is in it and resolve to do it, then rely on
Allah, and know that Allah loves those who rely on Him.

And Praise be to Allah, Lord of the Worlds.

May the peace and blessings of Allah be on our Prophet , his family and
companions.

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