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a well wisher  
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 18 July 2009 at 10:39pm
 

 
 
`Umar ibn `Abdil `Azeez (rahimahullah) was told a son of his bought a ring for a thousand dirhams, he wrote to him:
 
 

“I was told that you bought a ring that cost a thousand

dirhams. So when you receive this letter,   sell the ring and fill a thousand stomachs (with food bought) with that money. Then buy a ring for two thousand dirhams that has a core iron and have the following words in scripted on it ‘May Allah grant His Mercy to he who knows the limits of his own self’”
 
 
La ilaha ill-Allah, Muhammadur Rasulullah
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Rating: 0 of 0 votes Quote Bill2702 Replybullet Posted: 19 July 2009 at 2:41am
Is it not equally important to explore the scope of your potential?


Edited by Bill2702 - 19 July 2009 at 9:53am
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 21 July 2009 at 11:04am
Yes Brother Bill...why not if one is willing to live with the answers one gets eventually...
 
 
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 21 July 2009 at 11:31am
 
 
 
 
 
 
 
Sheikh Salman al-Oadah|
 

Religion is human nature. Allah created religious awareness as a component of the human being. Our very natures recognize essential moral values. This is what makes those values universal. When a person acquires religious knowledge, he or she discovers something about his or her inner self, something that was always there.

As for taking things in an easygoing manner, this leaves people with fertile ground for their innate upright natures to grow and develop naturally. It gives people leave to conduct their own affairs as long as they do not transgress against the dictates of the Islamic faith or the rights of other people.

There is an ethical basis which all human beings share, and which Islam came to perfect and bring into sharper relief. Islam did not come to strip people of their innate ethical awareness or overturn it. Rather, it came to confirm and strengthen it.

The Prophet (peace be upon him) once mentioned to his followers a covenant that the Arabs had concluded which had brought peace to their clans. He said that if he were ever invited to enter into such a treaty, he would do so. The treaty he spoke about had taken place before the advent of Islam. It was a treaty which brought the people together at the same table to affirm their rights and their human dignity, and which put an end to the endemic warfare that they had been suffering from and that was consuming their lives and wealth. Though the treaty took place before Islam, it was nevertheless in accordance with the innate moral sentiments that all human beings acknowledge. We all know that it is better to learn from one another and prosper. We all agree that hatred, conflict, and rancor are hated by Allah and condemned by mankind.

Clemency and flexibility in religious matters restore to people a healthy outlook, allowing them to live their faith in a way that is genuine and that accords with the nature that Allah has placed within them. It makes religion easy on the people, the way Allah intended it to be.

Once, a desert-dweller came to the Prophet (peace be upon him) complaining that Mu`âdh prolonged the prayer too much. The Prophet (peace be upon him) asked the desert-dweller: "What do you say in prayer?"

He answered: "When I offer my tashahhud, I say: 'O Allah! I ask You for Paradise and seek refuge with You from the Fire.' As for me, I am not good at droning on the way you and Mu`âdh do."

The Prophet (peace be upon him) said to him: "It is basically these things that we drone on about." [Sunan Abû Dâwûd (22), and Musnad Ahmad (15333)]

We can see that the Prophet (peace be upon him) did not impose upon the man to memorize what was too difficult for him. He took into account the man's abilities. Maybe he was an old man, or had a weak memory, or was poorly brought up.

It is significant that the Prophet (peace be upon him) did not interrogate the desert-dweller about his intentions. No doubt, the word the desert-dweller used to describe the prayer of Mu`âdh – and of the Prophet himself – was quite unflattering and could easily have been construed as an insult. The Prophet (peace be upon him) did not take offence.

Instead, he accepted the desert-dweller's coarse and simple statement: - "I am not good at droning on the way you and Mu`âdh do." – and answered gently: "It is basically these things that we drone on about." With this answer, he comforted the desert-dweller and reassured him that the simple words he was using in his prayers were essentially what Mu`âdh was saying – though maybe Mu`âdh was using words that the desert-dweller was unable to understand.

Indeed, the desert-dweller was essentially making the supplication of all the Prophets – a supplication for Paradise and to be spared from Hell.

Allah says: "Lo! They used to vie one with the other in good deeds, and they cried unto Us in longing and in fear, and were submissive unto Us." [Sûrah al-Anbiyâ': 90]

Clemency and an easygoing nature should be the spirit of our personal conduct and our social interactions. This attests to the truth that our innate, easygoing religious awareness is better than imposing difficulties in religion. It is also farther away from the dangers of pretentiousness, conceitedness, and showing-off.

We find that most of the people who preoccupy themselves with hair-splitting debates based in complex logic and semantic differences, they contribute nothing of consequence. They are like people fighting over possession of a dry well or scrambling to reach a mirage. They have left behind the life of normal people and turned their attentions to superficial disputes. They are the last people to bring benefit to others, but the first to criticize and cause disputations. This is indeed, blameworthy ostentation.

 http://www.islamtoday.com/showme_weekly_2008.cfm?cat_id=30&sub_cat_id=2045


Edited by a well wisher - 21 July 2009 at 11:35am
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 22 July 2009 at 10:57am
 
Knowledge Alone Does Not Suffice!
 
 
Muhammad bin Abi ‘Ali al-Asbahaanee recited:

“Act upon your knowledge and you will profit, O man
Knowledge does not benefit so long as one does not perfect his actions
Knowledge is beauty and Taqwa (Fear) of Allah is its decoration
Those with Taqwa are always preoccupied with their knowledge
The proof of Allah, O possessor of knowledge, is immense
Neither plotting nor scheming concerning it is of any use
Acquire knowledge and perform deeds as much as you can
And do not let vain pastimes and argumentation distract you
Always make it your goal to benefit the people
And beware, beware of fatigue and weariness overtaking you
Admonish your brother with gentleness when he makes a mistake
For knowledge is affectionate with those who are overcome by errors
And if you are amidst a people that have no religious morals
Then command them to do good when they act ignorantly (i.e. sin)
And if they disobey you, then remind them without getting annoyed
And be patient, strive in patience and do not let their actions worry you
For every goat is attached to its two feet
Have patience whether they are oppressive or fair.”
 
 al-Khateeb al-Baghdadi’s ‘Iqtida’ al-’Ilm al-’Amal’
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From The Greatest Of Sins:Being Bored Of Allah's Blessings
 
Ibn Al Qayyim RA
 

“From the greatest of sins which are hidden – and widely practiced – is that the servant is enjoying a blessing that Allah has blessed him with and chosen for him, then that servant becomes bored of it and seeks to exchange it for what he thinks – due to his ignorance – is better for him than it, and His Lord continues to be merciful to him and does not prevent him from this blessing, and He excuses him due to his ignorance and this bad choice that he has chosen for himself. When he reaches the limit in scorning this blessing and his boredom with it overcomes him, Allah removes this blessing from him. So, if he is given what he sought in exchange for that blessing, and he sees the immense difference between what he was previously enjoying and and what he has now been given instead of it, his anxiety and regret increase and he requests a return to what he previously had. So, if Allah desires good and guidance for His servant, He allows him to bear witness that what he had was a blessing from the blessings of Allah upon him, and He causes him to become pleased with that blessing and to give thanks to Allah for it. If his soul then whispers to him to again seek to exchange that blessing for something else, he makes istikharah to His Lord, the istikharah of the one who is ignorant of what is in his best interests and unable to attain them. He turns his affairs to Allah, requesting of Him to help him make the best decision.

And there is nothing more harmful to the servant than to become bored of the blessings of Allah, because he does not see it as a blessing, and he does not thank Allah for it, and does not become happy because of it. Rather, he belittles it, complains about it and considers it to be a disaster – all this while it can well be from the greatest of Allah’s blessings upon him.

Most people have a feeling of enmity towards Allah’s blessings upon them, and they do not perceive that this opening that Allah has given them is actually a blessing, and they exert the utmost effort in repelling it and pushing it away out of ignorance and oppression. So, how many are those whom Allah’s blessings comes to one of them, and they rise to repel and fight against it? And how many are those whom the blessing comes to one of them and he strives to push it away and brush it to the side out of ignorance and oppression?

Allah – the Exalted – says: {“And this is because Allah would not change a blessing that He has blessed a people with unless they change what is within themselves.”} [al-Anfal; 53]

The one who is devoid of logic loses his chance * Until the affair passes him by. Then, he blames predestination.”

La ilaha ill-Allah, Muhammadur Rasulullah
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 24 July 2009 at 11:47am

 

Between The Past And The Future

Your life in the present moment is in between the past and the future. So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart. Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts. So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs. But then your attention must be directed to your life in the present - the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.

~al-Fawaa’id, pp 151-152
Ibn al Qayyim RA


Edited by a well wisher - 24 July 2009 at 11:55am
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Lack of Understanding of Religion

That is what distinguishes the hypocrites, that they and all praise be to Allaah, do not understand a thing about the Religion. The hypocrite knows how to drive a car and its mechanics, he knows the nations of the world and their capitals, he also knows lots of trivial things and various other useless facts which do not benefit him, if they do not harm him. However, when you approach him with things from the Religion which are common knowledge, he doesn't know a thing about them.

Allaah, the Sublime, says:

"But the hypocrites do not understand." [Al-Qur'aan, Al-Munaafiqoon (63):7]

The Messenger of Allaah, sallallaahu `alaihi wa sallam, said as is reported in the Saheehs of Al-Bukhaaree and Muslim: "Whomsoever Allah wishes to show goodness, he gives him understanding of the Religion."

The people of knowledge have said the opposite to this is that whomsoever Allaah does not wish to show goodness, He does not bestow upon him the understanding of the Religion.

The sign of a believer is that he understands the Religion and is constantly increasing his knowledge of certain matters and benefits and he is covetous of all that is good, as well as the gatherings wherein it is disseminated. The hypocrite, however, completely turns away. When the people talk in a gathering about matters to do with the Prayer or worship, it is to him as if they are speaking in a different language. However, when a matter of this world comes up such a price of goods, vouchers, bills, travellers cheques, the yen and the dollar (and I do not say that the believer does not know these matters, rather he knows these matters but he also knows the affairs of the Religion) then he (the hypocrite) speaks as if that is the only thing in the world which interests him besides food and drink. So he who knows these matters but does not know a thing about the Religion, then that is a sign of hypocrisy and refuge is only with Allaah!

 
 
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Care in Building Characteristics of the Believers

From the morals and manners of the Salaf was that they would constantly search their souls to breed in them the characteristics of the believers, and to discard the characteristics of the hypocrites. One is the opposite of the other. A summary of the believers characteristics is mentioned in His great Book saying, "Those who turn (to Allaah) in repentance; that serve Him, and praise Him; that wander in devotion to the cause of Allaah; that bow down and prostrate themselves (in prayer); that enjoin good and forbid evil; and observe the limits set by Allaah - so proclaim the glad tidings to the believers." [9:112] Also, the believers will be successful. Those who humble themselves in their prayers; who avoid vain talk; who are active in deeds of charity, who abstain from sex except with those joined to them in marriage or (the captives) whom their right hands possess, for (in their case) they are free from blame. But those whose desires exceed those limits are transgressors. Those who faithfully observe their trusts and their covenants; who (strictly) guard their prayers: these will be the heirs who will inherit Paradise, to dwell therein." [23:1-11]

In the hadeeth, "None of you truly believes until he loves for his brother what he loves for himself." [al-Bukhaari and others...Al-Hafidh said in "Fathul-Bari": The fact that negating complete imaan and negating the name of a thing meaning negating completeness and perfection is derived from the Arabic language as is said, "Such and such is inhuman".]

"By Allaah! He does not believe. By Allaah! He does not believe. By Allaah! He does not believe." He was asked, "Who, O Messenger of Allah?" He, sallallahu `alaihi wa sallam, said: "Whoever does not safeguard his neighbour from his harms." [al-Bukhaari and Muslim. Muslim's version reads: He will not enter Paradise if he does not spare his neighbour from his harms.]

Yahya ibn Muadh (rahimahullah) gathered the characteristics of the believers in one of his essays as follows, "It is to be full of modesty, and to be harmless too. To be full of goodness and not to be corrupt. For the tongue to be truthful, for the words to be little and to be plentiful in good action. To have little slip-ups and not to be excessive. To be good to one's relatives, building closeness between them. To be dignified and grateful. To be full of contentment if Allaah restricted some provision. To be forbearing and friendly to his brothers. To be compassionate and chaste. Not to curse, swear, insult, backbite, nor to gossip. Not to be hasty, envious, hateful, arrogant nor vain. Not to lean towards worldliness, nor to extend long hopes and wishes. Not to sleep too much nor to be absent-minded, nor to show-off nor be hypocritical. Not to be selfish, but to be soft and cheerful, not servile. Loving for the sake of Allaah, being pleased for His sake and being angry only for His sake. His provision is taqwaa (reverential fear of Allaah). His worries are what will happen to him in the Afterlife. His friends remind him. His beloved is His Protector and Master. His struggle is for the Afterlife."

Fudayl ibn `Iyad (rahimahullah) said, "A believer plants a palm tree and fears that thorns will grow. The hypocrites plant thorns expecting ripe dates to grow!"

O brother! Realise these facts and search yourself carefully before your death. Weep over your soul if you find in it the morals of the hypocrites. Increase in seeking His forgiveness. All praise be to Allaah Lord of the worlds.


 
 
 
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Good Character

Imam Al-Bayhaqi

The Seventy-Seven Branches of Faith

This includes suppressing one’s anger, and being gentle and humble. Allah Most High has said: Surely, you are of tremendous nature, [68:4] and: Those who suppress their anger, and forgive other people – assuredly, Allah loves those who do good. [3:134]

Bukhari and Muslim relate that `Abdallah ibn `Amr, radhiallahu `anhu, said, "The Messenger of Allah, sallallahu `alaihi wa sallam, was never immoderate or obscene. He used to say, ‘Among those who are most beloved to me are those who have the finest character.’"

They also narrate that `Aa’isha, radhiallahu `anha, said, "Never was the Messenger of Allah, sallallahu `alaihi wa sallam, given the choice between two things without choosing the easier of them, as long as it entailed no sin. If it did entail sin, he was of all people the most remote from it. Never did he seek revenge for something done against himself; but when the sanctity of Allah was challenged, he would take vengeance for His sake alone."

The meaning of good character is the inclination of the soul towards gentle and praiseworthy acts. This may take place in one’s personal actions for Allah Most High, or in actions which involve other people. In the former case, the slave of Allah has an open and welcoming heart for His commandments and prohibitions, and does what He has imposed on him happily and easily, and abstains from the things which He has forbidden him with full contentment, and without the least dissatisfaction. He likes to perform optional good acts, and abstains from many permitted things for the sake of Allah Most High whenever he decides that to abstain in that way would be closer to perfect slavehood to Him. This he does with a contented heart, and without feeling any resentment or hardship. When he deals with other people, he is tolerant when claiming what is his right, and does not ask for anything which is not; but he discharges all the duties which he has towards others. When he falls ill or returns from a trip, and no-one visits him, or when he givse a greeting which is not returned, or when he is a guest but is not honoured, or intercedes but is not responded to, or does a good turn for which he is not thanked, or joins a group of people who do not make room for him to sit, or speaks and is not listened to, or asks permission of a friend to enter, and is not granted it, or proposes to a woman, and is not allowed to marry her, or ask for more time to repay a debt, but is not given more time, or asks for it to be reduced, but is not permitted this, and all similar cases, he does not grow angry, or seek to punish people, or feel within himself that he has been snubbed, or ignored; neither does he try to retaliate with the same treatment when able to do so, but instead tells himself that he does not mind any of these things, and responds to each one of them with something which is better, and closer to goodness and piety, and is more praiseworthy and pleasing. He remembers to carry out his duties to others just as he remembers their duties towards himself, so that when one of his Muslim brethren falls ill he visits him, if he is asked to intercede, he does so, if he is asked for a respite in repaying a debt he agrees, and if someone needs assistance he gives it, and if someone asks for favourable terms in a sale, he consents, all without looking to see how the other person had dealt with him in the past, and to find out how other people behave. Instead, he makes "what is better" the imam of his soul, and obeys it completely.

Good character may be something which a man is born with, or it may be acquired. However, it may only be acquired from someone who has it more firmly rooted in his nature than his own. It is well known that a man of sensible opinion can become even more sensible by keeping the company of intelligent and sensible people, and that a learned or a righteous man can learn even more by sitting with other people orf learning or righteousness; therefore it cannot be denied that a man of beautiful character may acquire an even more beautiful character by being with people whose characters are superior to his own.

And Allah gives success!



Edited by a well wisher - 27 July 2009 at 9:39am
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STATION OF TOMA’ANEENAH

Ibn Qayyim al-Jawziyyah

Toma’aneenah is tranquillity. Allah says, “Those who believe and whose hearts find toma’aneenah in the remembrance of Allah. Verily in the remembrance of Allah do hearts find toma’aneenah.” [13:28]

“O you the one with toma’aneenah! Come back to your Lord, well-pleased and well-pleasing unto Him! Enter you, then among My honored slaves, and enter My Paradise.” [89:27-30]

Toma’aneenah is the satisfaction of the heart with circumstances without any sense of anxiety or restlessness. It was mentioned in one narration that: “Truthfulness is a cause of toma’aneenah and lying is a cause of suspicion and doubt.” This suggests that one who hears the truth will have toma’aneenah and satisfaction within his heart as a result, whereas lying causes disturbance and doubt within the heart. This meaning is also seen in the hadeeth which states: “Righteousness is what the heart has toma’aneenah with.” This shows that the heart feels satisfied with truth and has no anxiety or sense of unease because of it.

There are two opinions regarding the meaning of remembrance of Allah in the (aforementioned) verse. The first opinion holds that the remembrance is of the servant to his Lord. This remembrance causes toma’aneenah to settle within the heart. Should the heart become anxious or disturbed, then the servant will have no means for attaining toma’aneenah except through the remembrance of Allah. The second opinion holds that the meaning of this remembrance is the Qur’an, and this is the more sound. It is His Remembrance that He revealed to His Messenger. The hearts of the believers will have toma’aneenah as a result of it. For the heart will not have trust or toma’aneenah except by faith and certainty. There are no means of attaining faith and certainty except through the Qur’an. The toma’aneenah of the heart is due to its firm faith. The heart’s anxiety and disturbance are a result of its doubts and uncertainty. The Qur’an is the means to attain certainty and firmness in faith, and to remove doubts. That is why the hearts of the believers cannot have tranquillity except through the Qur’an. It is impossible for anyone who doesn’t study the Qur’an, or deeply understand it, to have a benefit from it and its guidance. The benefit from the Qur’an, will not be sound unless one’s heart perceives the reflections of His Lord’s Names and Attributes, in His Laws within himself and in everything around him within this universe. The same two opinions are also applied to the meaning for the remembrance of Allah, as stated in the following verse, “And whosoever turns away from the remembrance of Ar-Rahmaan (Allah), We appoint for him a shaytaan(devil) to be an intimate companion to him.” [43:36]

Again, the sound opinion here is that Allah’s Remembrance is that which He sent to His Messenger, i.e., His Book. Whoever turns away from this, Allah will appoint a shaytaan for him, who will misguide and deter him from the straight path although the person may think that he is righteously guided. The two opinions are also prevalent with the verse: “But whosoever turns away from My Remembrance, verily for him is a life of hardship and We shall raise him up blind on the Day of Resurrection.” [20:124]

The sound opinion is that Allah’s Remembrance is His Book that He sent to His Messenger. This is why the one that turns away from it will say, “O my Lord! Why have you raised me up blind while I had sight before?” [20:125] And Allah will respond by saying, “Like this, Our Aayat came unto you but you disregarded them, and so this Day you will be neglected.” [20:126]

Allah deposits toma’aneenah in the hearts and souls of the believers. He will then grant the joy, delight and good news of admission into Paradise to those with toma’aneenah. As a result, for these people there is great happiness and a beautiful place for the final return. The verse “O you with toma’aneenah! Come back to your Lord . . ,” indicates that the soul will not return to Allah unless it is characterized by toma’aneenah. Then it will return to Him, be from among His honored slaves and be allowed to enter His Paradise.

Toma’aneenah’s final product is tranquillity. At that final stage the heart will have tranquillity with a sense of sound security. There is a difference between a sense of sound security and a deceitful sense of security. It is possible that the heart may have a feeling of satisfaction caused by a deceitful sense of security, but this satisfaction and peace do not endure. Besides the sound security because of the tranquillity produced by toma’aneenah, there is an atmosphere of joy and attachment.

Toma’aneenah is something more than tranquillity. It includes knowledge, faith and the attainment of what is known. The example of this is the toma’aneenah the hearts find with the Qur’an. When hearts believe in it and attain knowledge of its guidance, it is sufficient for them. Their total loyalty is to the Qur’an. They rule their lives with it and go to it when they have a dispute.

Toma’aneenah is extremely beneficial for those overwhelmed by obligations and responsibilities, especially for those who call others to Allah and struggle against Allah’s enemies. These people face and bear much more than others. They are faced by many circumstances that may weaken their patience. So if Allah wishes to relieve them of the heaviness of their obligations, He will have tranquillity descend upon them and toma’aneenah with His Commands and Decrees. If the servant has toma’aneenah with Allah’s Commands, then he knows that Allah’s religion is the truth and that Allah will certainly support him and be sufficient for him and his family. If the servant has toma’aneenah with Allah’s Decrees then he knows that nothing will reach him except for what Allah has written for him. This servant knows that whatever Allah wishes will be and whatever Allah doesn’t wish will not be. Therefore there is no reason for worries or concerns, unless there is weak faith. Nothing will happen unless it is written and if it is written, nothing can stop it. Therefore, there should be no fear or concern for those with faith. If an adversity occurs and the believer can do something, then he should do so. However, if he cannot, then he should not be annoyed or dismayed.

Toma’aneenah is also beneficial for those who are subjected to trials and hardship. There is no doubt when a person is suffering and has strong faith in the reward for his patience, then his heart will be content. He will have tranquillity and toma’aneenah. The adversity may become stronger against him and he may not see the reward. Seeing the reward may become so powerful that there may be a sense of joy felt from the adversity and be considered a gift. This is not surprising. Many wise persons upon seeing the results of distasteful medication may begin to like the taste of the medicine. Observing its benefit makes one not pay attention to the taste.

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Covetousness

Imam Ibn Hazm

From "Al-Akhlaq wa’l Siyar" – Morality and Behaviour

Published in "In Pursuit of Virtue" by M. Abu Laylah

We would say that desire is the cause of all kinds of cares, even those which concern one's fortune and social position. Thus it may be observed that a man who sees the death of his neighbour, or of his maternal uncle, his friend, his cousin, his great-uncle, his nephew, his maternal grandfather or his grandson, having no claim on their property, does not fret because it has escaped him, however large and considerable their fortunes might be, because he had no expectation of them. But as soon as a distant member of his father's family dies, or one of his remotest clients, he begins to covet their belongings. And with the coveting comes crowding in anxiety, regret, anger and great sorrow if some tiny part of their fortune escapes him.

It is the same with one's position in society: a man who belongs to the lowest social class does not fret if he is not consulted when someone else is given charge of the affairs of the land. He does not fret if someone else is promoted or demoted. But as soon as he begins to feel an ambition to better himself, it provokes so much worry, anxiety and anger that it could make him lose his soul, his world and his position in the hereafter [lose his soul here and in the hereafter]. Thus covetousness is the cause of all humiliation and every kind of anxiety. It is a wicked and despicable kind of behaviour.

The opposite of covetousness is disinterest. This is a virtuous quality which combines courage, generosity, justice and intelligence. A disinterested man is truly intelligent because he understands the vanity of covetousness and prefers disinterest. His courage gives birth to a greatness of spirit which makes him disinterested. His natural generosity stops him fretting about property which is lost to him. His equitable nature makes him love reserve and moderation in his desires. Thus disinterest is composed of these four qualities, just as covetousness, its opposite, is composed of the four opposite faults, that is, cowardice, greed, injustice and ignorance.

Greed is a kind of covetousness which would like to possess everything; it is insatiable and ever increasing in its demands. If there were no such thing as covetousness, nobody would ever humiliate himself to anybody else. Abu Bakr ibn Abu al-Fayyad has told me that `Uthman Ibn Muhamis [died 356 AH; 966 AD] inscribed upon the door of his house in Ecija [in Seville] "`Uthman covets nothing".



Edited by a well wisher - 30 July 2009 at 1:33pm
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 31 July 2009 at 1:18pm

The Hardened Heart

Imam Ibn ul Qayyim al Jawziyyah

Excerpted from the translator's footnotes to "An Explanation of Riyadh al-Saliheen"

by Shaykh Muhammad ibn Salih al-Uthaymeen

The slave is not afflicted with a punishment greater than the hardening of the heart and being distant from Allah. For the Fire was created to melt the hardened heart. The most distant heart from Allah is the heart which is hardened. If the heart becomes hardened, the eye becomes dry.

If four matters are exceeded in quantity, beyond what is necessary, the heart shall become hardened:

Food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food or water, similarly a heart diseased by desire does not benefit from admonishment or exhortation.

Whosoever desires to purify his heart, then let him prefer Allah to his desires.

The heart which is clinging to its desires is veiled from Allah, commensurate to the degree that it is attached to them. The hearts are the vessels of Allah upon His earth, hence the most beloved of them to Him, are the ones most compassionate, pure and resistant to deviation.

They (the transgressors) preoccupied their hearts [in the pursuance] of the Dunya, would that they preoccupied them with Allah and the Hereafter, then surely they would have reflected upon the intended meaning of His poignant Words and Verses. Their hearts would have returned to their masters with a wisdom, marvelously curious and [in possession] of the rarest of precious gems.

If the heart is nourished with remembrance, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters, inspiring wisdom.

Not every individual is endowed with knowledge and wisdom, and assumes its character is from amongst its people. Rather the People of Knowledge and Wisdom are those who infused life into their hearts by slaying their desires. As for the one who slayed his heart and vitalized his desires, then knowledge and wisdom is naked upon his tongue.

The destruction of the heart occurs by security [in this Dunya] and negligence, its fortification occurs by fear and remembrance. If the heart renounces the pleasures of the Dunya, it settles upon the [pursuance] of the pleasures of the Hereafter, and amongst those who call towards it. Should the heart become content with the pleasures of the Dunya, those pleasures [of the Hereafter] cease [to continue].

Yearning for Allah and His meeting is like the gentle breeze blowing upon the heart, extinguishing the blaze of the Dunya. Whosoever caused his heart to settle with his Lord shall be in a state, calm and tranquil, and whosoever sent it amongst the people shall be disturbed and excessively perturbed.

For the love of Allah shall not enter a heart which contains the love of this world, except as a camel which passes through the eye of a needle.

Hence, the most beloved servant before Allah is the one whom He places in His servitude, whom He selects for His love, whom He causes to purify his worship for Him, dedicates his objectives for Him, his tongue for His remembrance, and his limbs for His service.

The heart becomes sick, as the body becomes sick, and its remedy is al-Tawbah and protection [from transgression].
It becomes rusty as a mirror becomes rusty, and its clarity is obtained by remembrance.
It becomes naked as the body becomes naked, and its beautification is al-Taqwa.
It becomes hungry and thirsty as the body becomes hungry, and its food and drink is knowledge, love, dependence, repentance and servitude.

 
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Rating: 0 of 0 votes Quote a well wisher Replybullet Posted: 09 August 2009 at 2:08pm

It is reported form Abu Al-Darda – Allah be pleased with him – that he said, “Three make me laugh, and three make me cry.

Those that make me laugh are

  • a person who puts his hopes in this worldly life while death pursues him,

  • a person who is heedless [of his Lord] while [his Lord] is not heedless of him, and

  • a person who always laughs while he does not know whether he has pleased Allâh or angered Him.

What makes me cry is

  • being separated from my beloved: Muhammad and his party (the Companions),

  • the horrors of the time of death, and

  • standing in front of Allâh ‘azza wa jall on the Day when the secrets will be revealed and I do not know will I then go to Paradise or Hell?”

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq article 250.

 


Edited by a well wisher - 09 August 2009 at 2:09pm
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