Lote Tree Foundation

The Book of Counsels, the most extensive work of its author, was praised by Imam ʿAbd Allāh ibn ʿAlawī al-Ḥaddād (may Allah be pleased with him) as being accessible in style, clear in meaning, intelligible to those of sound understanding, and sufficient in content. He further affirmed that it contained the distilled essence of Imam Abū Ḥāmid al-Ghazālī’s (may Allah be pleased with him) renowned magnum opus, Iḥyāʾ ʿUlūm al-Dīn.

Although The Book of Counsels is more concise than the four large volumes of the Iḥyāʾ, its content mirrors it in scope and spirit. The work begins with a discourse on taqwā (God-consciousness), highlighting its central role in attaining a ḥusn al-khātima (a good ending to one’s life) - which is to depart this world upon faith (īmān), thereby securing admittance into Paradise by Allah’s mercy.

In expounding the reality of taqwā, the author addresses both outward and inward dimensions. Outwardly, it encompasses the preservation of Muslim unity, the avoidance of schism and discord, and the duty to enjoin good and forbid evil. Inwardly, it entails contentment with Allah’s decree, detachment from worldly distractions and false hopes, constant fear of Allah, remembrance of death, and vigilance against delusive reliance on forgiveness without righteous deeds - or the misuse of qadar (predestination) as an excuse for neglect.

Following this, the treatise emphasizes the indispensable role of ʿilm (sacred knowledge) in Islam and then turns to the five pillars of Islam. Interestingly, the shahāda (testimony of faith), which ordinarily comes first, is reserved for the conclusion of the book, where it is expounded as the ʿaqīda of Ahl al-Sunna wa’l-Jamāʿa. The other four pillars - ritual prayer, zakāt, fasting, and pilgrimage - are examined not merely from the perspective of legal obligation, but with a focus on iḥsān (spiritual excellence): the inner sincerity, presence of heart, and vigilance required to render these acts of worship sound and acceptable to Allah.

A dedicated chapter underscores the importance of khushūʿ (presence of heart) with Allah in worship, as well as the centrality of recitation of the Qurʾān in nurturing spiritual life. The following chapters link al-amr bi’l-maʿrūf wa’n-nahy ʿan al-munkar (enjoining good and forbidding evil) to jihād, clarifying their interrelatedness. Another significant section addresses ḥuqūq al-ʿibād (the rights and responsibilities among people): the obligations of rulers towards their communities, the duties of judges, the mutual rights of parents and children, the responsibilities between spouses, and the bonds of kinship - all of which are essential knowledge for those who uphold the principle of commanding right and forbidding wrong.

Two subsequent chapters reflect the very core of the Iḥyāʾ, namely the treatment of al-Muhlikāt (the Ruinous Traits) and al-Munjiyāt (the Saving Traits). The former includes sins of the limbs and maladies of the heart - arrogance, envy, greed, ostentation, and the like — which corrupt and darken the heart. The latter encompasses their opposites, which purify and illuminate the heart, leading ultimately to salvation and nearness to Allah.

Reviews

“Dr. Badawi was a student of a direct descendant of Shaykh ʿAbd Allāh al-Ḥaddād, Ḥabīb Aḥmad Mashhūr al-Ḥaddād. Those of us blessed to have known him personally recognize him as a realized spiritual master and a sanctified soul — and sanctification belongs to Allah alone. This book stands as a compelling testimony to the transformative power of sanctified souls, and more importantly, as a step toward reintroducing the much-needed path of tazkiya (purification of the soul).” -  Shaykh Hamza Yusuf

“At a time when the Muslim world is plagued by the spread of misguided ideologies and extremist distortions, the message of Imām al-Ḥaddād offers a precious opportunity to return to the lofty ethical and spiritual standards of classical Islam. The publication of this work should prove to be a milestone in reviving that noble and blessed tradition.” - T. J. Winter (Shaykh ʿAbd al-Ḥakīm Murad)