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Purifying The Soul

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Topic: Purifying The Soul
Posted By: Al-Cordoby
Subject: Purifying The Soul
Date Posted: 01 May 2008 at 1:27pm
I just found and bought a book titled (Selected Writing on Purifying the Soul) by Sa'eed Hawwa
 
The book is based on the famous book of Imam Al-Ghazali, Al-Ihyaa' (Revival of the Sciences of Religion)
 
The author explains that purifying the soul is comprised of purification, incorporating this inner change into one's actions, and emulating righteous deeds which through ritual practices affects one's behaviour toward Allah and His creation. It also has its effect in disciplining the body in accordance with Allah's commandments
 
He views that purifying the heart and soul can be attained through performing acts of worship and other deeds, if performed correctly, purify the heart and consequently affect the other organs and limbs such as the tongue, the eye, the ear, ... and so on. The most apparent fruit of the purified soul is proper conduct and higher morals with regards to Allah and mankind
 
In this way, the soul is purified and the fruit is made manifest. One result is the disciplining of the body in conformity with Allah's commandments with regards to one's dealings with family, neighbors, society and humanity at large.
 
This is the subject matter of this book
 
Some summary extracts will follow In-Shaa-Allah in due course
 
May Allah purify our souls and guide us to His Straight Path
 
Ameen
 


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Replies:
Posted By: Al-Cordoby
Date Posted: 02 May 2008 at 4:22pm
Extracts from Chapter 1: Prayer
 
Prayer is the greatest means of purifying the soul. It is the token of a purified soul so, it is both a means and an end at the same time.
 
Prayer inculcates in the heart of man the meaning of Tawhid and the meaning of servitude to Allah, as well as being a token of greatefulness to Him. ...
 
Establishing prayer wipes out boastfulness, vain pride and rebellion against Allah. It reminds one of the Lordship of Allah and His governance over all affairs. Indeed, establishing prayer perfectly and punctually eradicates ostentation, and improper and indecent behavior [in its entirety] ...
 
Humility is the key element, which enables the worshiper to purify his soul and adher to noble characteristics. ...
 
Humility is the prime evidence of a healthy heart. If it is taken away, the Muslim's heart is ruined. When humility deserts the heart, the heart is attacked by egregious vices such as extreme love for this life, or competing with others for worldly pleasures. The heart that is overcome with love for this worldly life loses love for the Hereafter. When the heart reaches this stage, there is no hope for the Muslim to progress ...
 
The chapters of this book aim at awakening humility in the soul. If one befriends righteous companions as well, one is further supported on his path. Humility in the prayer is the measure of humility in the heart ...
 
(to be continued In-Shaa-Allah) ...
 
 


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Posted By: Al-Cordoby
Date Posted: 04 May 2008 at 12:44am
The Inner Dimensions Required for a Living Prayer
 
Know that this subject can be dealt with extensively, but we shall summarize it into six items: the conscious heart, profound understanding, glorification of Allah, feeling awa for Him, hoping for His reward, and feeling shame.
 
- The Attendant Heart: By an attendant heart we mean that the heart should be entirely dedicated to what the worshipper recites and does in order to connect words with action. The worshipper's thoughts should not be distracted by affairs unconnected with the Prayer. Thus, the attendant heart can be achieved as long as the worshipper considers [deeply] what he does and says
 
- Deep Understanding: Deep understanding is the direct result of an attendant heart. It may be that the worshipper performs the Prayer with a heart conscious of the verbal words without reflecting on their meaning. People differ concerning the meanings of the Qur'an and the words of glorification. Many subtle meanings that did not occur to the worshipper come to light while in Prayer. For this reason, Prayer is an effective instrument in shunning improper conduct and immorality [reprehensible abominations], for it certainly demonstrates to the worshipper how he may eschew evil
 
- Glorification of Allah: This arises from both the attendant heart and deep understanding. ... the worshipper should pray unto his Lord with extreme reverence.
 
- Feeling Awe [Veneration]: Feeling awe is different from glorification, for it is the feeling arising from the latter. Other types of fear are base feelings, and are in no way to be equated with the feeling of awe
 
- Hope: It is an increasing affair. ... the servant of Allah should hope for Allah's reward in his Prayer, just as he should fear His punishment on account of his shortcomings
 
- Modesty [Haya']: It is very important because it is the feeling of not wanting to fail in fulfilling one's covenant with Allah, and the fear of committing sins. Glorification, fear and hope could not be imagined without the feeling of modesty
 
( ... to be continued In-Shaa-Allah ... )
 
 


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Posted By: saira3
Date Posted: 04 May 2008 at 1:27am
Salaam brother and jazakhAllah khair for this thread.

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SAIRA3 AKA SAIRA2 AKA SAIRA!!


Posted By: Al-Cordoby
Date Posted: 05 May 2008 at 1:01am
Salam sister, and Jazakum Allah Khairan
 
How to Have A Counscious Heart in Prayer?
 
Know that consciousness of the heart is a result of determination.
 
Your heart follows your determination; it strives for what you determine as long as you adhere to it. It has been created for this purpose. When one performs the Prayer with an absent heart, this does not mean that the heart is idle; rather it is absorbed in your worldly conserns.
 
Thus, there is no way to perform the Prayer with an attendant heart except through determination to focus totally on the Prayer.
 
You will have no determination to focus completely on the Prayer until your aim is clear: this is the [firm] belief that the Hereafter is better and more lasting, and that the Prayer is the road to this [salvation] ...
 
( ... to be continued In-Shaa-Allah ... )
 
 


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Posted By: Al-Cordoby
Date Posted: 07 May 2008 at 1:02am
The Useful Remedy for a Conscious Heart
 
Know that the Muslim should constantly glorify Allah, fear Him, hope for His reward, and be ever responsive to His commands
 
He should never abandon these traits after faith has entered his heart ...
 
Nothing distracts the worshipper except recurring thoughts. The answer to this is to repulse such thoughts, while one must go to the root cause.
 
External factors are what distracts the hearing or sight by taking away one's attention from the Prayer. A worshipper who has a strong determination will not be distracted by this. For the weak worshipper, the remedy lies in removing such causes by lowering the gaze, praying in a dark place, leaving what may attract his attention out of the Prayer, and performing the Prayer as close as possible to a screen. ...
 
The inner causes are stronger,  for he who is distracted by worldly concerns becomes confused in many affairs. He may wonder from place to place, while lowering his gaze does not help him. Such a person must compel his soul to comprehend what he recites in Prayer and to focus on it. It is helpful to prepare onself before uttering the opening Takbeer reminding himself of the Hereafter, reflecting on the gravity of standing before Allah, who sees and watches all things, and to supplicate Allah's help in the matter ...
 
( ... to be continued In-Shaa-Allah ... )
 


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Posted By: Al-Cordoby
Date Posted: 09 May 2008 at 4:54am
Extracts from Chapter 2: Zakah
 
Poor-due [Zakah] and Spending in the Way of Allah

Zakah and spending in the way of Allah occupy a role in the purification of the soul, second only to Prayer.

This is because the human soul was created with an inclination towards miserliness.

Allah (SWT) says:

"... And human inner-selves are swayed by greed ..." (4:128)

Spending in the way of Allah purifies the soul from miserliness. Allah (SWT) says:

" And Al-Muttaqun [the pious] will be far removed from it [Hell]. He who spends his wealth for increase in purification." (92:17-18)

Zakah and spending in the way of Allah are effective in purifying the soul only if both the external and internal manners are properly attended to ...

(... details to follow In-Shaa-Allah ...)



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Posted By: Al-Cordoby
Date Posted: 12 May 2008 at 12:55am

Curing Miserliness and Thanking Allah

It is necessary to purify the Muslims from miserliness, for it is destructive.

The Messenger of Allah is reported to have said:

"There are three destructive things: to be a miser, to follow ones whim, and to be arrogant."

Thanking Allah Through Zakah

One should thank Allah for the favors He grants for the soul, the body, and wealth. The acts of worshop express thankfulness for physical favors. Giving one's wealth in charity expresses gratitude for the blessing of money one has.

Also, concealing one's Zakah is superior, for it is farther from showing off and ostentation.

The Messenger of Allah said:

"The best Zakah is that paid by a person whose sources hardly suffices him to a poor man in secrecy".

In The Qur'an, Allah (SWT) says;

" ... But if you conceal and give to the poor that is better for you." (2:271)

(... to be continued In-Shaa-Allah ...)



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Posted By: Al-Cordoby
Date Posted: 15 May 2008 at 12:40am

Fasting

Among the means of purifying the soul, fasting occupies the third most important place.

The desire for food and sexual gratification are two overwhelming cravings that urge man to deviate from the straight path. Fasting helps the Muslim to overcome both desires.

If patience occupies the highest rank in virtues, then fasting is its means. For this reason, it was narrated that the Messenger of Allah, peace be upon him, said:

"Fasting is one half of patience"

(Hadith in Al-Tirmidhi)

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 17 May 2008 at 12:56am

The Inner Dimensions of Fasting and its Conditions

There are three levels of fasting:

- Fasting of the mases, it is [mere] abstention from food and sex

- The fast of the righteous [goes a step further and] debars the heart from base concerns and worldly pleasures

- The fast of the elite [does all this and] avoids all concerns that distract the heart from any other than Allah

The fast of the righteous is the abstention of the limbs from evil. This sort of fast has six conditions:

1) Lowering one's gaze from unlawful scenes and whatever distracts from the remembrance of Allah

2) To keep one's tongue from delirium, backbitting, slandering, lewdness, debauchery and dispute along with compelling it to silence and preoccupying it with the remembrance of Allah and the recitation of the Qur'an (this fasting is related to the tongue)

3) A fasting person should avoid hearing or listening to improper speech

4) A fasting person should keep his limbs from detested actions and his stomach from suspect food at the time of breaking fast

5) A fasting person should not overeat after having broken his fast

6) The heart of the fasting person should be suspended between hope and fear, for he does not know whether his fast will be accepted or not

( ... to be continued In-Shaa-Allah ...)



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Posted By: Al-Cordoby
Date Posted: 20 May 2008 at 12:16am

Pilgrimage to Makkah (Hajj)

There is no way to Allah except through the abandoment of lusts and desires. One should confine himself to the necessities of life, seeking to please Allah with every movement.

When humanity had forgotten this and followed their desires, Allah sent His Messenger Muhammad, peace be upon him, to revive the way to the Hereafter, and renew the call of the previous messengers ...

Allah has favored this nation when He appointed the Hajj as their celibacy, and as He honored the Ancient House [i.e. the Sacred Precinct in Makkah] by attributing it to Himself and making it a destination desired by all. ...

Muslims are ordered to honor the Precinct by attesting to the Majesty of Allah and by glorifying His perfection, which is free from any imperfection. For this, Allah has ordained rituals which reason cannot [fully] grasp, such as throwing pebbles and walking back and forth between the Mounts of As-Safa and Al-Marwah seven times. [Performing such] rituals demonstrates perfect belief in the Tawhid of Allah, and full servitude to Him ...

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 22 May 2008 at 12:47am

Reciting the Noble Qur'an

Reciting the Qur'an disciplines the soul in many respects. It teaches man what he is required to do and stirs in him what he needs to purify his soul.

Reciting the Qur'an enlightens the heart and reminds it of every proper conduct. In this way, it aids the other duties of Islam bringing forth their fruits, such as the Prayer, alms-giving, fasting and the pilgrimage ...

Reciting the Qur'an is more likely to be effective if one ponders over the meanings with humility and contemplation

The Ten Inner Prerequisites of Reciting the Qur'an

The ten inner prerequisites are: understanding the original meaning of the words in the Qur'an, feeling of awe, consciousness of the heart, pondering over the meanings, deep understanding, abandoning the barriers of understanding, the feel that Allah is addressing you, to respond to the meanings of the words, to be aware that Allah is witnessing your recitation, and to believe the words of the Qur'an are referring to you

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 24 May 2008 at 12:47am

The Remembrance of Allah (Dhikr)

Al-Ghazali said: "Know that those endowed with insight know that there is no salvation except by meeting Allah (in the Hereafter)

If there is no means to this except to die [while in a state of] loving Allah, while love and intimacy can occur only in the case of unceasingly remembering Allah, and being punctual and persistent in this.

One cannot know Him except through contemplating His creation, His attributes, and His deeds. There is nothing in existence except Allah and His acts. And unceasing contemplation will not be achieved except by abandoning worldly desires and taking only what is necessary of worldly sustenance, and by remembering Allah all the time ...

The Messenger of Allah, peace be upon him, said:

"The most beloved people to Allah are those who remember Allah all the time"

(Hadith in Al-Tirmidhi)

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 27 May 2008 at 12:55am

Contemplation of Allah's Creation

Allah (SWt) says:

"Do they not look in the dominion of the heavens and the earth and all things that Allah has created ..." (7:185)

Reason cannot attain perfection unless contemplation of the remembrance of Allah unite. If we know that perfection in the heart is man's perfection, we come to know the status of remembering and contemplation in purifying the soul

Al-Ghazali depicts in his work how one should contemplate Allah's creation. The reader is required to ponder while reading any subject uniting remembering Allah and contemplation together so that he would realize the effects of them on his heart.

Both contemplation and the remembrance of Allah deepen belief of Allah within the heart.

This is the starting point of the process of purification.

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 31 May 2008 at 6:10am

Introspection, Accountability, Struggle and Rebuking the Soul

Both the heart and the soul need a daily revival, rather they require a revival every now and then.

Unless man quickens his heart every now and then he will stray from the straight path, not to mention his heart would grow harder and even more heedless

For this reason, those who seek what is with Allah have stipulated self-accountability, struggling against the soul, and self-criticism as means to purify the soul

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 04 June 2008 at 12:59am

The Nature of Accountability

Know that as the servant reminds his soul to do good in the morning, so too should he bring it to account at sunset, just as merchants do with their partners.

For merchants bring their associates to account at the end of every year, month, or day, out of love for this life and the fear that they might miss a worldly profit - though its benefits last but a short while. So then what of the deeds whose consequences are eternal - either eternal bliss or eternal despair?

How could a sane person possibly be heedless of rechoning his soul? ...

He should bring his soul to account with regards to the obligatory duties first. If he has performed them perfectly, he should thank Allah, and encourage his soul to keep this up ...

He should not neglect any word that issues from his mouth nor any deed he does even if it is trivial, for the soul is inclined to betrayal. Rather, he requires it to mend what evil it has committed, keeping in mind his standing before Allah on the Day of Judgement. So too should he apply the same stringency to his gaze, his passing thoughts, his food and his sleep. He should even bring his soul to account regarding his silence.

Setting the balance in this way enables him to know what he has done right and what he has done wrong, and what he has achieved of profit and loss; recording the balance in his heart as the business partner records the debts or the credits of his partner in the records

( ... to be continued In-Shaa-Allah ... )



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Posted By: whirlingEcstasy
Date Posted: 06 June 2008 at 6:41am
The Mark of Prostration (On the Forehead)
Question:

Is there any proof that the mark that develops on the forehead from prostration is a sign of righteousness?
Answer:

This is not a sign of righteousness; rather, light on one’s face, calmness in ones chest, good manners, and the like are. As for the mark that results from prostrating, it even shows up on the face on those people who only pray the obligatory prayers, from some kind of sensitivity in their skin. And it does not appear on the faces of some people who pray often and who prolong their prostrations.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah vol.8, p.330 DARUSSALAM


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Slave of ibn Arabi, Muqallid of Shaykh Sayed Abdul Qadir Al Gailany alaihira7ma wa ridhwan


Posted By: whirlingEcstasy
Date Posted: 06 June 2008 at 6:51am
 
 
http://tafsir.com/default.asp?sid=48&tid=49640 - http://tafsir.com/default.asp?sid=48&tid=49640
 
But the greatest bliss is the acceptance by Allah) (9: 72) The statement of Allah the Exalted next,

[سِيمَـهُمْ فِى وُجُوهِهِمْ مِّنْ أَثَرِ السُّجُودِ]

(The mark of them is on their faces from the traces of prostration.) refers to graceful appearance, according to Ibn `Abbas as reported from him by `Ali bin Abi Talhah. Mujahid and several others explained: "It means, humbleness and reverence.'' Some said, "The righteous good deed brings light to the heart, brightness to the face, ampleness in provisions, and love in people's hearts.'' The Leader of the faithful, `Uthman bin `Affan said, "Everyone who hides a secret, then Allah the Exalted will either show on his face what he's done or by the words that accidentally slip from his mouth.'' Imam Ahmad recorded that `Abdullah bin `Abbas said that the Prophet said,

«إِنَّ الْهَدْيَ الصَّالِحَ، وَالسَّمْتَ الصَّالِحَ، وَالْاقْتِصَادَ، جُزْءٌ مِنْ خَمْسَةٍ وَعِشْرِينَ جُزْءًا مِنَ النُّبُوَّة»

(Verily, good conduct, graceful appearance and moderation are one part out of twenty-five parts of prophethood.) Abu Dawud also collected this Hadith. Therefore, since the Companions, may Allah be pleased with them all, had sincere intentions and righteous good deeds, all those who looked at them liked their appearance and conduct. Imam Malik said, "I was told that when the Christians saw the Companions, who conquered Ash-Sham, they commented, `These people are, by Allah, better than the Disciples (of `Isa) according to what has been conveyed to us.''' They indeed said the truth, for this Ummah was mentioned in an honorable way in previously revealed Scriptures. The best and most honored members of this Ummah are the Companions of the Messenger of Allah .



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Slave of ibn Arabi, Muqallid of Shaykh Sayed Abdul Qadir Al Gailany alaihira7ma wa ridhwan


Posted By: Al-Cordoby
Date Posted: 06 June 2008 at 4:34pm

Serving Others and Modesty

Serving others and modesty are two means of purifying the soul, and are two signs that the soul is purified. For this reason, Allah and His Messenger have ordered us to practice them.

He (peace be upon him) said: (Allah will be in one's aid as long as he aids his brother)

Allah (SWT) says: "And lower your wings for the believers (i.e. be courteous to the fellow-believers)" (15:88)

Service is of two kinds: private and public. Both have their effects on the purifying process.

Public service entails patience, lenienecy and a readiness to serve others. Private service entails modesty and humility toward the believers. For this reason both types of service are some of the greatest means to purification - if one offers them sincerely and with patience. Service is based on modesty, which is a means of purifiying the soul from such vices as vain pride and haughtiness

(... to be continued In-Shaa-Allah ...)



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Posted By: Al-Cordoby
Date Posted: 10 June 2008 at 12:04am

Knowing Satan's Deceptions and How to Overcome Them

Satan has great influence over the souls, except him that Allah protects. Satan prods the souls through their lust for material and non-material gains. He is a veteran in recognizing the weak points in man.

Knowing his tactics is one of the means to immunize the soul against them, and consequently of purifying the soul (Al-Ghazaly)

The Entrances of Satan [Satan's Tactics into] the Heart

Know that the parable of this is like that of a fort and Satan is the enemy who tries to invade and occupy it. Man will not be able to protect that fort except through guarding its entrances and weak points. Thus, none but he that knows its entrances can protect it. Protecting the heart from Satan's whisperings is obligatory - the duty of every individual. ...

We will not be able to repel Satan's machinations except by knowing them. Thus such knowledge is obligatory. The tools of Satan are the very characteristics of man - there are too many to detail them all, but we will refer to the most important aspects, which do not narrow for the multitude of Satan's hosts.

From among his tools are anger and lust

Anger is the ghoul of reason. When the hosts of reason weaken, the hosts of Satan attack. So when man becomes angry, Satan plays with him as the boys play with a toy.

Envy and miserliness are other tools of Satan.

When man becomes miserly, his miserliness blinds him. ...

Man's insight knows Satan's tricks well. But if it is covered by envy and niggarliness, it can no longer be seen. At this, Satan seizes the opportunity to beautify to the miserly person what is evil and repugnant, so as to encourage him to satisfy his lusts.

A full stomach - even one full from lawful food - is another tool of Satan. For filling one's stomach strengthens lusts, which are the weapon of Satan.

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 14 June 2008 at 2:04am

Satan's Tools

Knowing Satan's Deceptions and How to Overcome Them (2)

- The love of glittering things like furniture, clothes, houses, and their effects are some of Satan's gates. When Satan finds one of these gates, he rejoices and gets to work. He does not cease encouraging man to decorate the house more and expand it ...

- Another gate is coveting what other people possess. For when man becomes covetous, Satan does not cease to beautify for him other people's possession until they become for him a god. So man does not cease to search for a means to acquire it ...

- Other tools of Satan are haste in doing deeds before clearing up the facts.

 The Messenger of Allah said: "Haste is from the Satan, while deliberation is from Allah." (Hadith related by Al-Tirmidhi) ...

- Accumulating wealth such as livestock or real estate is another entry of Satan. What exceed's man's necessities of life is Satan's abode. He that has strength is an empty hearted man. If he were to find one hundred dinars, many desires would arise in his heart, all demanding the money to fulfill their whims ...

- Misery and the fear of poverty are the wide gates through which Satan reaches the human heart. These two vices prevent man from giving charity and invite him to hoard his money. This leads to the Hellfire, as is well-known in the Qur'an. ...

- Bigotry, abiding by a specific doctrine, and disdain of disputants are other tools. They destroy both hermits and immoral people. ...

- Another tool of Satan is thinking ill of other Muslims. ...

Undoubtedly, if man were to succeeed in purifying his heart from these vices, Satan would mislead him by causing him to commit minor sins, such as passing ideas. This can be overcome by mentioning Allah.

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 16 June 2008 at 11:51pm

Diseases of the Heart and Their Remedies

Purifying the soul is comprised of two acts: giving up bad habits and adopting good ones

We can say that purifying the soul is assuming good characteristics; and confirming the Oneness of Allah and purifying it from evil acts. Knowing the nature of the purifying process is a means to purifying the soul, for there is no purification except through knowledge...

He that wishes to uncover the defects of the soul must follow these four steps:

1- To consult a veteran expert who knows the defects of the soul and the remedies. However, this is rare at the present time.

2- Find a truthful and sincere friend and set him as a guard over his words and actions. This friend should point out to him any defects, whether internal or external, for our righteous predecessors would do this ...

3- One may know one's defects from the tongues of one's enemies, for the spiteful eye will disclose one's evil characteristics and spread them far and wide. It may well be that one benefits more from one's enemies than one's friends who do nothing but flatter and praise ...

4- One should mix with people. Whatever evil he sees in them, he will accuse his own soul of, for the believer is the mirror of the other believer - he learns from the defects f others, knowing that his own instincts have much the same inclinations. One should rebuke his soul and purify it from what he detests in the behavior of others

(... to be continued In-Shaa-Allah ...)



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Posted By: Al-Cordoby
Date Posted: 23 June 2008 at 1:06am

Important Points to Remember

1- The barriers against purifying the soul are so strong that, had it not been for Allah's grace and bounty, it could not have occured. One must exert great efforts to achieve this end. One should invoke Allah for help in this regard.

It is narrated that the Messenger of Allah used to pray unto Allah: "O Allah, grant my soul piety and purify it. You are the best to purify the souls. You are its Creator and Sustainer (Hadith in Sahih Muslim)

2- Forgiving and pardoning those who have done wrong to us are among the means to purify the soul.

3- To not follow the footsteps of Satan is another means of purifying the soul

4- Hating to spread lewdness among the believers whether directly or indirectly

5- Withholding one's tongue from attacking people and giving up what causes harm

( ... to be cotinued In-Shaa-Allah ... )

 



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Posted By: Al-Cordoby
Date Posted: 27 June 2008 at 1:04am

The Five Main Elements for Purifying the Soul

First: There are impurities related to the heart and impurities related to the soul that are caused by idolatry. Allah (SWT) says:

"And the parable of an evil word is that of an evil tree uprooted from the surface of earth having no stability" (4:26)

Thus, the tree of idolatry has many branches of showing slavery to others besides Allah, following the misguided ways and adopting evil characteristics like pride and envy. The first requirement to purify the soul is to purify it from idolatry in all forms

Second: The heart is inclined to suffer from various forms of darkness like hypocracy, unbelief, immorality, innovation, confusion and instability, and disobedience. On the other hand, encompassing the heart in the Divine Light clears it from these vices so that one may see clearly. Allah (SWT) says:

"Allah is the Wali [Protector or Guardian] of those who believe. He brings them out from darkness into light" (2:257)

Third: The human soul has numerous desires: some are material, while others are immaterial. Some are lawful, while others are unlawful. Love of food and drink are examples of material desires. Love of revenge and authority are examples of immaterial desires. Some of these desires are lawful if one adopts the correct path to fulfill them, such as the desire for sex which can be lawfully satisfied within marriage.. Other desires are fundamentally unlawful, or originally lawful but fulfilled in an unlawful manner. Purifying the soul from these unlawful desires, and avoiding the unlawful fulfillment of lawful desires are part of purifying the soul

Fourth: The soul and the heart become inflicted with disease just as the corporate body does. The soul is vulnerable to diseases such as arrogance, vain pride, envy and rancor. Curing the heart of such diseases in another part of purifying the soul

Fifth: The soul is susceptible to its environment, temptation and other worries. As a result it may follow Satan's footsteps or follow an erring sect. Leaving the path of Satan is another aspect of purifying the soul.

He that knows these five elements has found the best path to purifying his soul. He has also discovered that purifying the soul leads to its growth

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 01 July 2008 at 11:55pm

Diseases of the soul are of two kinds: The first kind contradicts the normal stations of the heart which we shall deal with. Showing off and idolatry contradict Tawhid and servitude to Him. Love of authority and power contradict asceticism.

The second kind of disease contradicts adopting Allah's Attributes and emulating the Messenger of Allah. For example, anger for an unjust cause contradicts magnanimity ...

The First Subject: Disbelief, Hypocracy, Wickedness and Innovation

The first thing man should concentrate on is purifying his soul from disbelieving in Allah and His Messenger, peace be upon him. ... Disbelief is a form of darkness with which no deed is meritorious.

Then one should purify his soul from theoretical and practical hypocracy. Theoretical hypocracy entails believing in the reality of Islam in a way that is contrary to what it has clearly proclaimed. ...

Then the servant should purify his soul from rebellion against the commandments of Allah and acts of disobedience. He should not violate prohibitions nor should he shun commandments. He should further eschew the vices that are both manifest and concealed.

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 10 July 2008 at 12:37am

The Second Subject: Idolatry and Showing Off

Idolatry is one of the most henious diseases with which humanity has been afflicted, as it gives lordship to that which does not deserve it.

It disperses the heart in many directions so that it does not offer the acts of worship nor does it receive guidance or light from its due source. ...

The Muslim who believes in Tawhid has freed his soul from all this, but he is, nevertheless, vulnerable to the hidden idolatry, i.e. hypocracy. You may see such a person behaving as if he worships another individual. This is the source of hypocracy that has injurious effects on its owner and the society as a whole as it is a form of deception and is fatal to the soul in this life and in the life to come.

The Remedy of Showing Off and the Way to Cure the Heart

In order to liberate one's soul from showing off, one must first uproot it from one's heart, and then repel it if it emerges at a later time. This can be achieved through two means:

The First Means: Love of authority and love of fame are both sources of showing off. This can be attributed to three causes: a love of [other] people's praise, a hatred of their criticism and a covetous desire for the possessions of others. ...

The Second Means: The servant should repel the passing temptations of Satan while performing acts of worship. Satan does not despair of misleading the one who struggles against his soul, and has uprooted all forms of showing off from his heart. ...

The effective remedy lies in repelling the idea before the desire to follow through strengthens it. ...

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 13 July 2008 at 12:43am

The Third Subject: Love of Authority

When someone initiates a deed for the sake of authority or fame, the result will be full of flaws. Authority and fame lead, most often, to unlawful measures.

Man's impetuous nature in this affair causes him to fall short from doing good deeds when he cannot achieve what he wants.

Competing with others for authority and fame leads to conflict - besides defiling one's intention - thereby spoiling the reward for the deed. For this reason, this disease is considered dangerous and must be cured

Remedy for Love of Authority

Know that he whose heart is bent on love for authority is keen to please the people. He treats them in an extremely courteous way; he continually seeks to raise his status among them with every act and utterance. This is the seed of showing off and the essence of corruption.

This necesarily leads to neglecting acts of worship and showing off in order to reach a firm place in people's hearts. For this reason, the Messenger of Allah likened their love to two wolves that corrupt one's religion. Love of authority plants the seed of showing off. Showing off is to utter or do what contradicts one's convictions. ...

Thus, love of authority is destructive: one should extirpate it from the heart. This is an instinct from man's nature just as the love of wealth. ...

Thus, he who is keen for this passing life should cure his soul from the love of authority by realizing the defects of the ephemeral world. One way to achieve this is to reflect on the dangers that face the dignitaries and celebrities. Each dignitary is an object of envy that people desire to harm. He is ever fearful lest he should lose his authority or lest his public opinion drops ...

As for practice, one should forget about people's praise. One way to acquire this state is to perform blameworthy deeds. Although this may degrade him in the eyes of people, Allah would accept them.

( ... to be continued In-Shaa-Allah ...)



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Posted By: Al-Cordoby
Date Posted: 15 July 2008 at 12:17am
A short break with Q & A from a live session on IOL titled:
How to Purify Your Heart
 
Q: How to stay steadfast in good deeds; surroundings are too distracting
 
A: Yes, surroundings are too distracting. This is why we need to be always in supplication asking Allah for steadfastness.

What is important is that whenever we are distracted, we come back. This needs help sometimes which can be provided by good companions who can take our hands back to the right track.

Good companionship is of great help, as well as asking Allah all the time for guidance and steadfastness
 
Full session:
 
http://www.readingislam.com/livedialogue/Browse.asp?hGuestid=G3iJ07&hSession=Recent - http://www.readingislam.com/livedialogue/Browse.asp?hGuestid=G3iJ07&hSession=Recent
 


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Posted By: Al-Cordoby
Date Posted: 17 July 2008 at 1:10am

The Fourth Subject: Envy

The envious person is he that becomes pleased when the person blessed with the object of their envy loses this blessing. Some forms of envy are considered forms of sins.

Immagine the case where envy has prevailed, and each envier has plotted against the one they envy: in this case plots and machinations abound. No one is safe as all are plotting against all. Imagine how life would be ...

Envy has proven to be desctructive to humanity: any society is vulnerable to decay because of it. This is the very case of the ruin of those of old. ...

Causes of Envy and Competition That Incite Hatred

1- Enmity and Hatred

2- Dislike of Good for Others

3- Arrogant Pride

4- Fear of Missing an Object or an Aim

5- Greed for Fame and Authority

6- Miserliness of the Human Self

Remedy for Envy

Envy is one of the most serious diseases of the heart. It cannot be cured without knowledge and action. ...

Envy harms your faith because it is a sign that you object to divine preordainment (Qadar), that you dislike the favors people have received from Allah, and that you denied Allah's Justice and Mercy which are part of His wisdom

Denying Allah's blessing on others is a major sin and it negates the core of your true belief in Allah.  ...

The effective remedy to purify the soul from envy is to force yourself to behave in a way that contradicts the behavior associated with envy ... If your soul is incited not to offer goodness to the envied one, you should compel it to do more goodness to him. In this way, envy will be severed and uprooted from the heart

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 23 July 2008 at 12:43am

The Fifth Subject: Self-Admiration

The Messenger of Allah, peace be upon him, said:

"When you see people responding to niggardliness, following whims, prefering life [to the Hereafter], and each one is deluded by his opinion, care only for your business."

(Hadith Related by Al-tirmidhi)

The vices mentioned in this hadith are diseases and whenever these diseases exist, life and the loving spirit that prevails in teamwork is impossible to attain...

From this point we realize the dangerous effects of pride and miserliness, following one's whims, love of the worldly pleasures, and niggardliness towards humanity in general and the Muslim community in particular. Self-admiration results in feelings of self-satisfaction that leads to many shortcomings and diseases such as vain pride, contempt for others, claiming to have high status and so on. ...

Self-admiration can be cured through committing oneself to consultation, following whims can be cured through conforming to the commandments in the Qur'an and the Prophetic Sunnah; being niggardly can be cured through generosity; and love of life can be cured through remembering the Hereafter and exerting every effort to succeed in it....  

Remedy for Self-Admiration

The remedy for each malady is to act in contradiction to its prime cause. The cause of self-admiration is utter ignorance. Thus its remedy is perfect knowledge, which is the opposite of ignorance.

Self-admiration of an action which is practiced of his own accord, [such as acts of worship, giving Zakah, good manners, ... etc] is more recurrent and visible than self-admiration concerning natural gifts, such as beauty, strength, ... etc.

Here we should say that the reason why one is disillusioned and admires his piety, chastity, worship and action is because he is the means through which they took place, or because they are being performed by means of his power and strength ...

When you look highly at your acts of worship and say, "Allah has guided me to the acts of worship for my love for Him ...", it should be said: "Who has created that love in your heart?" You would answer, "He [Allah]." It should be said: "Love and performing acts of worship are two favors from Him. He has provided you with them without any right owed to you. Thus one should wonder at His generosity due to the fact that He has granted you life, ability to act, and the causes which enable you to act.

Thus, admiring the worshipper for his acts of worship, the scholar for his knowledge, the beautiful person for his beauty, or a wealthy person for his wealth is nonesense, because it is Allah's bounty that chose him to be the means of carrying out such deeds. ....

( ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 25 July 2008 at 1:13am

Categories of Self-Admiration and its Cure

Self-admiration arises from some characteristics by which man feels proud. It sometimes arises from other things such as admiration of his wrong opinion, which he thinks to be right.

There are 8 categories of self-admiration:

1- To be conceited with his beauty, strength, good form, good voice, etc. He is conceited about his physical constitution and forgets that it is a favor from Allah and is liable to be taken from him. The remedy for this category is to remember the origin of his creation, and its end. One should also remember how these physical constitutions scatter and become mere dust inside the grave

2- To be conceited with power and ability. Self-admiration concerning strength causes wars and leads people to destruction. The remedy for this category is to remember that a fever may afflict him and weaken his strengh. He should also remember that Allah might take it away

3- To be conceited with one's intelligence, shrewdness and knowing all the affairs of life and the Hereafter. This leads to obstinacy, abandonment of consultation, contempt for his oponent's opinions and turning away from listening to the scholars while depending on his own opinion. The remedy for this category is to thank Allah for this favor, and to know that he has little knowledge ...

4- To be conceited because of one's noble predecessors and lineage. The remedy for this category is to recognize that if he does not follow the way of his forefathers and thought that he would join them he is ignorant. If he was to follow them, he should remember that pride was not part of their character. Rather, they used to feel contempt for their souls. They adhered to acts of obedience, knowledge and every noble character ...

5- To be conceited because of being a follower of unjust rulers and their supporters and leaving out the people of knowledge and religion. This is utter ignorance. The remedy for this category is to remember their evil deeds and defective behavior such as oppressing people and corrupting the religion of Allah.

6- To be conceited because of the multitude of offspring, relatives, supporters and followers is also dangerous. The remedy is to remember that nothing benefits you except your good deeds and Allah's Bounty. How can your rely upon he who does not benefit or harm you, and forget Him Who is able to benefit you, harm you, give you life and cause you death?

7- Admiration of one's wealth is also dangerous. ... The remedy of this category is remembering the plight that may afflict wealth, its duties and what wastes it.

8- Admiration of one's opinion. The remedy for this category is accusing his opinion all the time except if it is a sound ruling from the Book of Allah, the Sunnah of the Prophet (peace be upon him) or a rational proof

( ... to be continued In-Shaa-Allah ... )

 



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Posted By: Al-Cordoby
Date Posted: 30 July 2008 at 12:35am

The Sixth Subject: Haughtiness

Haughtiness is a part of self-admiration. ...

The Prophet, peace be upon him, defined it as saying:

"It is contempt of people and a way to degrade truth."

The Facts and Harms of Haughtiness

Haughtiness is divided into two parts: internal and external. The internal part is characteristic of the heart. The external is the apparent deeds of the body. Haughtiness comes under the first category. Acts are the result of that characterstic. Haughtiness affects deeds hence, when it becomes apparent on the body, one is described as haughty. If it does not appear, it is said that one has haughtiness in the heart.

Originally, haughtiness is implanted in the soul. It stems from seeing oneself as higher than others. Thus, haughtiness is shown towards people and in this way we distinguish haughtiness from self-admiration, for the latter only affects the individual himself. ...

The evil of haughtiness is great and its harm is severe. ....

The Messenger of Allah, peace be upon him, said: 

"He that has an atom's weight of haughtiness in his heart will never enter Paradise" ...

It is impossible for a person to treat people kindly and sincerely, which are noble virtues of the pious people, as long as he has haughtiness or arrogance in his heart. ...

What Causes Haughtiness?

1- Knowledge

2- Practice and Worship

3- Haughtiness due to Lineage

4- Haughtiness due to Beauty

5- Haughtiness due to Wealth

6- Haughtiness due to Strength

7- Haughtiness because of a Multitude of Supporters, Students, Relatives and Sons

(Cure of Haughtiness ... to be continued In-Shaa-Allah ... )



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Posted By: Al-Cordoby
Date Posted: 02 August 2008 at 12:52am

The Remedy of Haughtiness and Modes of Acquiring Modesty

Know that haughtiness is one of the destructive evils. No one is free from having a slight portion of haughtiness. Realising that a slight portion is an individual duty, it does not vanish by a mere wish; rather it requires struggle and the use of effective remedies.

Curing it entails two degrees:

The first is to uproot it completeley from the heart while the second is to repel the causes which lead to haughtiness.

The first step is to uproot its origin. The remedy for this has two forms: a scientific and a practical form. Curing occurs by combining the two forms.

- The scientific remedy: man should know himself and his Lord. This is sufficient to eliminate haughtiness, for if man knows his real origin, he will know he is most henious ... When he knows his Lord, he understands that nobody has the right to feel pride except Allah.

- The practical remedy; The cure for pride based on action is to conduct oneself very humbly before the people and to follow the example of the humble and the modest people, and by studying and pondering over the biography of the Messenger of Allah (peace be upon him) and the righteous people. The Messenger of Allah used to eat on the floor saying: "I am but a slave, so I should eat as a slave eats." ...

Modesty does not achieve perfection unless it is put into action. For this reason, those who take pride are ordered to have faith and to pray, as prayer is the pillar of religion, and therein are secret talks with the Creator based on humility and modesty. There is humility in prayer ...

( ... to be continued In-Shaa-Allah: The Seventh Subject: Niggardiness ...)



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Posted By: Al-Cordoby
Date Posted: 25 August 2008 at 4:32pm

The Seventh Subject: Niggardiness

If goodness was to disappear from the hearts and niggardness was to prevail, who would then be motivated to share in charitable works and services for people? ...

How many people (more) would die from hunger and thirst?

Who would look after the disabled?

Who would sustain the helpless child?

Who would care for the elderly?

When stiginess prevails, both men and women are reluctant to perform their obligations, women with their nurturing duties and men with their financial burdens

What would life be like? Whenever man overcomes his stinginess an area of goodness must prevail. And the more generosity is spread, the more goodness prevails. That is why it is commonly urged in the Book of Allah and the Sunnah of His Prophet, peace be upon him to spend sincerely in the cause of Allah. The Qur'an in many places combines spending and purifying the soul

Allah (SWT) says:

"He who spends his wealth for increase in self-purification" (92:18)

( ... to be continued In-Shaa-Allah: The Cure for Stinginess ...)

 



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Posted By: Al-Cordoby
Date Posted: 29 August 2008 at 4:57am

The Cure for Stinginess

We should bear in mind that stinginess originates from the love of wealth. There are two causes for the love of wealth:

- The first cause: Love of desires and lusts that are not attained except through money and prolonged hope, for if man knows that he will die the next day, he would not withhold his wealth because he would need little money to sustain himself for such a short period ...

- The second cause: Love for money itself. One may find a person who has a lot of money that suffices his normal needs and even exceeds his normal expenditures for the rest of his life. He may be an old man without children, yet it causes his soul a lot of pain to spend money for Zakah, or to buy medicine to treat himself when he is sick. He has fallen in love with money, adores it, enjoys counting it and feeling it in his hands and he enjoys being in control over spending it ...

Each cause can be cured by that which contradicts it.

- The cause of love and desires of lusts is cured by feeling content with little provision and with patience

- Hope in a prolonged life is cured by continually remembering death; ponderiong over the death of one's peers. They used to accumulate money but could not take a penny with them after their death. Its destiny is loss

- One's concern about the provision of one's children is cured by remembering the fact that Allah (SWT), his Creator has foreordained his provision. ...

- One could also cure his heart from miserliness through continuous contemplation and pondering over the incidents and wise sayings that dispraise miserliness, praise benevolence and remind one of the fatal punishment that Allah promises to inflict on miserly people....

- Another effective remedy is pondering over the functions and goals of money. We should think why money was created in the first place. We should know that we should keep a certain amount of money that is satisfactory for our needs only, and any additional amount should be invested in the Hereafter through spending it for the sake of Allah and harvesting the reward at the time of need in the Afterlife. ..

- Curing miserliness is done through knowledge and practice. Knowledge is attained though styudying the evils of miserliness and the benefits of benevolence. Change through practice is attained through striving to be generous, and spending

( ... to be conitued In-Shaa-Allah with The Eight Subject: Conceit ... )



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Posted By: Faris al-Farik
Date Posted: 29 August 2008 at 10:47am
Duly noted, Brother Al....and Jazak Allah-Khair  for this significant topic.

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Posted By: alic786
Date Posted: 31 August 2008 at 6:32am
salam alaikum to all the readers of this topic i must say the best of speech is the speech  of ALLAH swt and this brother knows what he's talking about ,SO bro keep up the dawah you have support here salam !!!

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Posted By: Al-Cordoby
Date Posted: 03 September 2008 at 2:05am

The Eighth Subject: Conceit

The first consequence of conceit is wasting one's life following misleading illusions. Since the majority of people are afflicted with this, they are frequently like the ones who chase after a mirage ...

Condemnation of Conceit - its Nature and Forms

The words of Allah condemning conceit are sufficient. Allah (SWT) says:

(... Let not then this [worldly] present life deceive you, nor let the chief deceiver [Satan] deceive you about Allah) (31:33)

( ... But you lead yourselves into temptation; you looked forward for our destruction; you doubted [in Faith]; and you were deceived by false desires ... ) (57:14)

The words praising knowledge and dispraising ignorance prove that conceit is condemned because it is a form of ignorance. Ignorance is to perceive a thing differently from its reality and conceit is part of ignorance. ...

Conceit is a feeling of being satisfied with the choice that coincides with one's false passions, and which coincides with one's [undisciplined] nature that is [motivated] by the tricks and intrigues of Satan. The person who thinks that he is on the rightly guided path, whether in this life or the next, on a foundation of delusion, is conceited. ...

It was said: 'People are ruined except those who work. And those who work are ruiined except those who have knowledge. The knowledgeable people and ruined except those who are sincere. And the sincere are in great danger. Thus the conceipted person is ruined, and the sincere person who flees from conmceipt is also in great danger. For this reason, fear and dread should never leave the hearts of Allah's devotees.

So we ask Allah (SWT) for support, guidance and a good end, for the affairs of man are judged according to their final deeds.

(... to be continued In-Shaa-Allah: The Ninth Subject: Unfair Anger ... )



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Posted By: Al-Cordoby
Date Posted: 05 September 2008 at 9:23am

The Ninth Subject: Unfair Anger

No human being is free from anger. Allah (SWT) gets angry, the Messenger of Allah (peace be upon him) got angry. Getting angry is neither a defect nor a disease of human behavior. But the condemned kind of anger is that which is destructive rash anger and which leaves one reluctant to confess one's mistakes and return to the right behavior.

There are words and actions that are refused by the law while one is angry. Such acts and utterances which come from the angry man are totally rejected by religious rules and codes of ethics. ...

The Nature of Anger

Know that Allah (SWT) has created man prone to be corrupted and exposed to death due to internal and external causes. He has created within him that which protects him from corruption and that which repels ruin from him till an appointed term in the Preserved Tablet.

As for the internal causes, Allah has created suitable food for him and created the innate desire in him to eat, as if satisfying what is missing and hence is protected from destruction.

The external causes that stir anger are: weapons such as swords and so on. Man needs a certain amount of power and strength to protect himself from being attacked. That is why Allah created anger in man. It is imbedded in his body and soul. ...

... Anger is originated from the boiling of the heart's blood demanding revenge. It also exists to protect one from harm and to take revenge after a matter occurs. Revenge is the food of lust that is not alleviated except after taking revenge. In this regard people are divided into three categories: negligence, extremism and moderation.  ...

Excessive anger occurs when it dominates habits till it becomes uncontrollable and cannot be famed by the constraints of the intellect and religious rules. One would thus lose insight, logic, intellect, and the proper choice in decision-making, and would become entangled to behave in a certain way. That is due to the control of these instinctive and habitual powers over the individual. ...

( ... to be continued In-Shaa-Allah: The Causes That Ignite Anger & The Cure for Anger ...)

 


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Posted By: Al-Cordoby
Date Posted: 12 September 2008 at 6:02pm

The Causes that Ignite Anger

The cure for each malady depends on uprooting its essence and causes. Thus, we should know the causes that stir anger.

These are self-conceit, self-admiration, disdaining others, argument, haughtiness, jesting, abusing, defaming, stinginess, treachery, greed for wealth, name and fame, witholding one's money, and seeking authority.

These are characteristics that are condemned by religious law. Unless these causes are removed, anger will remain. These causes can be removed by applying their opposites.

- Pride can be eliminated by modesty, haughtiness can be removed by knowing one's weaknesses.

- Desdaining others can be removed by remembering the origin of man because humanity is the offsrping of one man, and can only excel each other by virtues, not by lineage.

- Self-conceit, self-praise and arrogance are the major vices and the origin of all evil. Unless one gets rid of these completely, he will never be able to surpass and excel in piety and nearness to Allah. ...

The Cure for Anger

What we have mentioned severs the causes that lead to anger so that it will not be stirred. Thus, if one of its causes emerges, one should keep quiet lest one behaves in a dispraised manner. When anger arises, it should be cured with a mixture of knowledge and practice. Curing anger by knowledge has six elements:

1- To ponder over the narratives about the merits of supressing anger, forgiving others, adhering to patience, and steadfastness as motivation to gain its reward. One's hope top obtain the reward of appeasing anger will restrain the desire for revenge and will work to extinguish anger ...

2- To fear the punishment of Allah by remembering that Allah's punishment is more severe and His power is the greatest. Remember that if you release your anger on him, Allah would release His wrath on you on the Day of Judgement when you will be in dire need of forgiveness

3- One should be aware of the evil consequences of enmity ... If fear of one's place in the Hereafter is not enough constraint, then one should remember the fatal end of anger in this life

4- He should remember his ugly face when he gets angry and remember the state of others when they get angry, as an example. He should also consider the ugliness of anger ...

5- One should ponder over the reason that makes him persist in seeking revenge and makes him refrain from suppressing his anger. ...

6- He should know that his anger signifies an inner dissatisfaction with Allah's will. ...

Curing Anger by Practice:

When you get angry say, "I seek refuge in Allah from the cursed devil"

In a hadith, the prophet, peace be upon him, said:

"When anyone of you gets angry, let him perform ablution, because anger arises from fire."

( ... to be continued In-Shaa-Allah: Next topic: Love of this Transient Life ...)

 



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Posted By: Al-Cordoby
Date Posted: 15 September 2008 at 1:31am

The Tenth Subject: Love of this Transient Life

Attachment to the world, trusting it, and forgeting about the Afterlife results in deeds which leads its doer to Hellfire. ...

Allah (SWT) says:

"Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children ..." (57:20)

Allah (SWT) has ordered that the Hereafter should be one's goal while one should be careful regarding this life. He should not concentrate most of his concerns and attention on life and its pleasures. He should carefully define his position regarding each pleasure, in the light of the obligations all mankind owe to Allah. ...

People's excessive concern with worldly activities and labor arises from their need for food and clothing. This kind of indulgence has caused them to drift into oblivion within their souls and thus affects their destiny; their ultimate goal, and their final abode: the Hereafter. They went astray because their intellect was infected by worldly falsifications. ...

One group thinks that happiness lies in accumulating wealth. They exert enormous efforts and sleepless nights working to gather it.... This is their means of happiness until they are striken by death ...

The Right Balance between this life and the Hereafter

Take from the worldly pleasures what suffices your needs. They fulfill their instinctive desires lawfully and avoid the forbidden by means of religion and intellect. They neither leave every desire, nor follow every desire, but rather follow a balanced way that is the middle between the two extremes. At the same time, they fully understand the aims and goals of the life of this world and they strive to put every worldly matter in the proper place Allah created it for. ...

Their hearts are in a continuous introspective watchful state over their desires let they violate the limits of the restrictions of piety.

( ... to be continued In-Shaa-Allah ... Next Topic: Following One's Desires ...)

 



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Think Win-Win for a better world for all...

http://cortoby.blogspot.com/ - My Blog
http://www.muslimheritage.com/ - Muslim Heritage



Posted By: Al-Cordoby
Date Posted: 18 September 2008 at 12:59am

The Eleventh Subject: Following One's Desires

If you examine all the diseases of human life [of the heart], i.e. haughtiness, self-admiration, envy, love of honor, adultery, back-bitting, slandering and all the other diseases one can imagine, you will find that they originate from one root: following whims and passions.

The passions whims and passions of the soul are defined as: one's inclination towards something wrong: following whims is very dangerous, and that is why Allah (SWT) said:

"And if the truth had been in accordance with their desires, verily the heavens and the earth, and whosoever is therin would have been corrupted .." (23:71)

Because it is the soul that tempts man to follow his whims, it is said that "Your most dangerous enemy is your own soul which dwells in your body".

Following whims is the most dangerous enemy to human life. If salvation lies in purifying the soul in accordance with the commandments of the Book of Allah (SWT) and the Sunnah of the Prophet, peace be upon him, and struggling to conform to their rules, then man commits a heinous crime against himself and humanity when he refuses to believe in Allah's revelation, avoids applying it, or debars others from applying it

( ... to be continued In-Shaa-Allah ... )



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Think Win-Win for a better world for all...

http://cortoby.blogspot.com/ - My Blog
http://www.muslimheritage.com/ - Muslim Heritage



Posted By: Al-Cordoby
Date Posted: 25 September 2008 at 10:51am

How to Attain the Highest Ranks of Righteousness?

1- Monotheism, Servitude to Allah and Worshipping Him

2- Sincerity

3- Truthfulness with Allah

4- Asceticism

5- Trust in Allah

6- Love for Allah

7- Fear and Hope

8- Piety and Devotion

9- Thankfulness

10- Patience, Submission and Contentment

11- Al-Ihsan (Seeking Perfection)

12- Continuos Repentance



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Think Win-Win for a better world for all...

http://cortoby.blogspot.com/ - My Blog
http://www.muslimheritage.com/ - Muslim Heritage



Posted By: a well wisher
Date Posted: 04 July 2009 at 1:34pm

An excellent thread Brother Tarek...Jazakh Allah Khair...Please continue posting from the book if you can...

Purifying the soul

The Treatment To Be Given To Souls And The Reform of Vicious Characters

http://www.islaam.com/Scholar.aspx?id=58 - Imam Ibn Hazm

In Pursuit of Virtue (Al Akhlaq Was Siyar Fi Mudawat Al Nufus)

M. Abu Laylah
 

In the name of Allah the most merciful and clement: [O Allah I implore your assistance, O Allah bless Muhammad and his family and grant them peace.]

Abd Muhammad 'Ali Ibn Ahmad Ibn Sa'id Ibn Hazm [the Andalusian jurist]. Allah may be blessed with him has said:

1. Praise be to Allah for His great gifts. May Allah bless [our master] Muhammad, His servant, the seal of His Prophets and Messengers; may He grant them eternal blessings. I rely on Him for any ability and strength I may have, and I seek His aid and protection against all the various terrors and ills of this world. And may He deliver me from all horror and suffering in the next world.

2. Now, I have gathered together in this book numerous ideas which Allah, the provider of intellect, has enabled me to profit from as day succeeded day, [and year succeeded year] and circumstances altered, permitting me to understand the vicissitudes of fate and to control its fluctuations, to the extent that I have devoted the larger part of my life to it. I have chosen to master these problems by study and contemplation, rather than throw myself into the various sensual pleasures which attract most souls on this earth, and rather than amass unnecessary wealth. I have gathered together all my observations into this book in the hope that the Almighty may allow it to benefit whichever of His servants He wishes who has access to [is capable of understanding] my book, in the matters over which I have slaved, devoting all my efforts to them and reflecting at length upon them. I hope that it will be well received, and I present it with good intentions and blessings [with a good heart].

This book will benefit a person more than financial treasures and the possession of property, if he meditates upon it, and if Allah enables him to make good use of it. As for myself, my hope in this enterprise is to win the greatest reward from Allah, since my intention is to help His servants, to remedy whatever is corrupt in their character, and to heal the sickness of their souls. I beseech the assistance of Allah [Almighty, we wish only for God, the best of defenders].

 

Section dealing with the Treatment to be given to Souls, and the Reform of Vicious Characters.

3. The pleasure which a prudent man has from his own good sense, a scholar from his knowledge, a wise man from his wisdom, the pleasure of anyone who works hard in ways pleasing to Almighty God, is greater than the pleasure which a gourmet has from his food, a drinking man from his tipple, a lover from the act of love, a conqueror from his conquest, a reveller from his amusements [the player from his game] or a commander from giving orders. The proof of this is that the wise man, the prudent man, the scholar,' the practising Muslim and all those that we have mentioned are capable of enjoying these pleasures as much as the man who indulges in them. They have the same feelings, desires as those who hasten to satisfy them. But they have deliberately refrained and turned away from them, preferring to seek after moral excellence. None can judge these two [kinds of pleasure] except someone who has known both, not someone who has known one and not the other.

4. [As things happen one after the other] If you look deeply into worldly matters you will become melancholy and will end by reflecting upon the ephemeral nature of everything here below, and the fact that truth lies only in striving for the hereafter, since every ambition to which you might cling will end in tears; either the goal is snatched from you, or you have to give the attempt up before you reach it. One of these two endings is inevitable except in the search for God the Almighty and Powerful. Then the result is always joy, both immediate and eternal. The immediate joy is because you stop worrying about the things which usually worry people; this leads to an increase in the respect paid to you by friends and enemies alike. The eternal joy is the joy of Paradise.

5. I have tried to find one goal which everyone would agree to be excellent and worthy of being striven after. I have found one only: to be free from anxiety. When I reflected upon it, I realized that not only do all agree in valuing it and desiring it, but I also perceived that, despite their many different passions and aspirations and preoccupations and desires, they never make the slightest gesture unless it is to dispel anxiety, they never utter a single word unless it is designed to drive anxiety far away. One man loses his way, another comes close to going wrong, finally another is successful - but he is a rare man, and. success is rare, [O, all-knowing God].

Dispelling anxiety is a goal upon which all nations agree from the time when the Almighty created the world until the day when this world will pass away and be followed by the Day of Judgment - and their actions are directed to this goal alone. In the case of every other objective there will always be some people who do not desire it.

For example, some people are not religious and do not take eternity into account.

There are some who by nature and inclination prefer obscurity to fame [the obscurity of satisfied passion].

There are some people of evil nature who are not striving for good, for peace [loyalty] or for justice.

There are some who have no interest in amassing a fortune, preferring abstinence to ownership; this was the case with many of the Prophets. God's peace be upon them - and those who followed their example, ascetics and philosophers. There are some who by nature dislike sensual pleasures and scorn those who seek after them, such as those men we have just mentioned, and who prefer to lose a fortune rather than gain one. Some prefer ignorance to knowledge, in fact most of the people that you see in the street are like this. These are the objectives of people who have no other aim in life. Nobody in the whole world, from the time of its creation until its end, would deliberately choose anxiety, and would not desire to drive it far away.

6. When I had arrived at this great piece of wisdom, when I had discovered this amazing secret, when Allah the Almighty had opened the eyes of my mind [spirit] to see this great treasure, I began to search for the way which would truly enable me to dispel anxiety, that precious goal desired by every kind of person, whether ignorant or scholarly, good or evil. I found it in one place alone, in the action of turning towards God the Almighty and powerful, in pious works performed with an eye to eternity.

7. Thus the only reason that someone chases after riches is to dispel the anguish of poverty. The only reason that someone seeks fame is to dispel the anxiety of seeing someone else outdo him. The only reason that someone chases after pleasures is to dispel the anxiety of missing them. The only reason that someone chases after knowledge is to dispel the anxiety of being ignorant about something.

People enjoy listening to other people's conversation and gossip only because it dispels the anxiety of being alone and isolated. People eat, drink, make love, wear clothes, play games, build a shelter, mount a horse, go for a walk, only in order to avoid the reverse of all these actions and every other kind of anxiety.

8. In all the actions listed here, anyone who pauses to reflect will see that anxieties will inevitably occur, such as problems which arise in the course of the action, the impossibility of performing the impossible, the fleeting nature of any achievements, and the inability to enjoy something because of some difficulty. There are also bad consequences which arise from every success: fear of one's rival, attacks by the jealous, theft by the covetous, loss to an enemy, not to mention criticism, sin and such things. On the other hand, I have found that actions performed with an eye on eternity are free from every kind of fault, free from every stain, and a true means of dispelling anxiety. I have found that the man who is striving for eternity may be sorely tested by bad fortune on his way but does not worry; on the contrary, he is glad, because the trial to which he is subjected gives rise to hope, which aids him in his endeavour and sets him the more firmly on the path towards his true desire. I have found that, when he finds his way blocked by an obstacle, he does not worry, because it is not his fault, and he did not choose the actions that he will have to answer for. I have seen such a man be glad, when others have wished evil upon him, and be glad when he has undergone some trial, and be glad when he has suffered on his chosen path, and be glad, always [living] in a permanent state of joy while others are permanently the opposite. You should therefore understand that there is only one objective to strive for, it is to dispel anxiety; and only one path leads to this, and that is the service of the most high God. Everything else is misguided and absurd.

9. Do not use your energy except for a cause more noble than yourself. Such a cause cannot be found except in Almighty God Himself: to preach the truth, to defend womanhood, to repel humiliation which your creator has not imposed upon you, to help the oppressed. Anyone who uses his energy for the sake of the vanities of the world is like someone who exchanges gemstones for gravel.

10. There is no nobility in anyone who lacks faith.

11. The wise man knows that the only fitting price for his soul is a place in Paradise.

12. Satan sets his traps, under the cover of finding fault with hypocrisy. It can happen that someone refrains from doing a good deed for fear of being thought a hypocrite. [If Satan whispers such an idea in your ear, take no notice; that will frustrate him.]

http://www.islaam.com/Article.aspx?id=557 - http://www.islaam.com/Article.aspx?id=557


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 05 July 2009 at 2:33am

The Purification of the Heart from Kibr (Pride)

In the Name of Allâh, the Most Beneficent, the Most Merciful

by Imam Uthman dan Fodio

Pride is one of the blameworthy qualities and it is forbidden to have it. Allah ta`ala said: "I will turn away from My signs those who are arrogant in the earth without right." As far as its reality is concerned, you should know that pride is divided into inward and outward pride. Inward pride is a quality within the self, and outward pride is action which appears through the limbs.

The name pride (kibr) is more appropriate for the inward quality. As for action, it is the result of that quality, and you must know that the quality of pride demands action. When it appears on the limbs, it is called arrogance (takabbur), and when it does not manifest itself, it is called pride (kibr). Its root is the quality in the self which is satisfaction and confidence at seeing the self above anyone towards whom he is overbearing. Mere self-exaltation does not make someone arrogant. He might well exalt himself while seeing that another person is greater than him or his equal. In this case, he is not overbearing toward him. It is not enough merely to disdain others. In spite of his disdain, a person might see himself as more despicable and therefore, he would not be considered arrogant. If someone sees the other as his equal, he is not considered arrogant. He must see that he has a rank and someone else has a rank, and then see his rank as above the other's rank. When he exalts his own value in relationship to someone else, he despises the one below him and puts himself above the other's company and confidence. If it is very extreme, he may spurn the other's service and not consider him worthy to stand in his presence. If it is less extreme, he may reject his basic equality, and put himself above this other in assemblies, wait for him to begin the greeting, think that it is unlikely that he will be able to fulfill his demands and be amazed at him. If he objects, the proud man scorns to answer him. If he warns him, he refuses to accept it. If he answers him back, he is angry. When the proud man teaches, he is not courteous to his students. He looks down upon them and rebuffs them. He is very condescending toward them and exploits them. He looks at the common people as if he were looking at asses. He thinks that they are ignorant and despicable.

There are many actions which come from the quality of pride. They are too many to be numbered. This is the reality of pride.

The harm it does is immense. The 'ulama' can help you but little against it, let alone the common people. How could its harm be other than great when it comes between a man and all the qualities of the mu'minun? Those qualities are the doors to the Garden. Pride locks all those doors because it is impossible for him to want for the mu'minun what he wants for himself while there is anything of self-importance in him. It is impossible for him to have humility - and humility is beginning of the qualities of those who guard themselves out of fear of Allah - while there is any self-importance in him. It is impossible for him to remain truthful while there is self-importance in him. It is impossible for him to abandon anger while there is self-importance in him. It is impossible for him to offer friendly good counsel while there is self importance in him. It is impossible for him to accept good counsel while there is self-importance in him. He is not safe from the contempt and slander of others while there is self-importance. There is no praiseworthy quality but he is incapable of it from the fear that his self-importance will slip away from him.

As far as its cure is concerned, there are two parts: the knowledge-cure and the action-cure. The remedy can only be effected by joining the two of them. The knowledge-cure is to know and recognise yourself and to kno and recognise your Lord. That will be enough to remove your pride. Whoever knows and recognises his own self as it should be known and recognised, knows that it is not worthy of greatness, and that true greatness and pride are only for Allah. As for gnosis of his Lord and His glory, it is too lengthy a subject for us to discuss here [...].

Self-recognition is also a lengthy subject. However, we will mention what will help you towards humility and submisiveness. It is enough for you to recognise one ayat of the Book of Allah. The knowledge of the first and the last is in the Qur'an for whoever has his inner eye open. Allah ta`ala said: "Perish man! How thankless he is! Of what did He create him? Of a sperm-drop. He created him, and determined him, and then made him the way easy for him. Then He makes him die, buries him, and then, when He wills, raises him."

This ayat points to the beginning of man's creation, his end, and his middle. Let a man look at that if he desires to understand its meaning.

As for the beginning of man, he was "a thing unremembered". He was concealed in non-existence. Non-existence has no beginning. What is lower and meaner than obliteration and non-existence? He was in non-existence. Then Allah created him from the basest of things, and then from the most unclean thing. He created him from earth and then from a sperm-drop, thena blood-clot, then a lump of flesh. Then He made the flesh bones, and then clothes the bones in flesh. This was the beginning of his existence and then he became a thing remembered. He was a thing unremembered by reason of having he lowest of qualities and attributes since at his beginning, he was not created perfect. he was created inanimate, dead. He neither heard, saw, felt, moved, spoke, touched, perceived, or knew. He began by his death before his life, by weakness before his strength, by ignorance before knowledge, by blindness before sight, by deafness before hearing, by dumbness before speech, by misguidance before guidance, by poverty before wealth, and by incapacity before capacity.

This is the meaning of His word, "From what did He create him? And determined him," and the meaning of His word, "Has there come upon a man a period of time when he was a thing unremembered? We created him of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him upon the way, whether he is thankful or unthankful."

He created him like that at the beginning. Then He was gracious to him and said, "We made the way easy for him." This indicates what He wills for him during the period from life to death. Similarly, He said, "of a sperm-drop, a mingling, trying him. We made him hearing, seeing. We guided him on the way." The meaning here is that He gave him life after he was inanimate and dead - first from the earth, and then from a sperm-drop. He gave him hearing after he was deaf and He gave him sight after he lacked sight. He gave him strenght after weakness and knowledge after ignorance. He created his limbs for him with all they contain of marvels and signs after he lacked them. He enriched them after poverty, made him full after hunger, clothed him after nakedness, and guided him after misguidance. Look how He directed him and formed him. Look at how He made the way easy for him. Look at man's overstepping and at how thankless he is. Look at man's ignorance and how he shows it.

Allah ta`ala said, "Part of His sign is that He created you from earth." He created man from humble earth and unclean sperm after pure non-existence so that he would recognise the baseness of his essence and thereby recognise himself. He perfected the sperm-drop for him so that he would recognise his Lord by it and know His immensity and majesty by it, and that He is the only one worthy of true greatness and pride. For that reason, He described him and said, "Have We not given him two eyes and a tongue and two lips, and guided him on the two roads?"

He first acquainted him with his baseness and said, "Was he not a sperm-drop extracted? Then he was a blood-clot. Then He mentioned His favour and said, "He created and fashioned and made a pair from it, male and female," in order to perpetuate his existence by reproduction as his existence was acquired in the beginning by original formation. When you begin in this manner and your states are like this, how can you have arrogance, pride, glory, and conceit? Properly speaking, man is the lowest of the low and the weakest of the weak. Indeed, even if He had perfecteed him, delegated his command to him and made his existence go on by his own choice, he would still dare to be insolent and would forget his beginning and his end. However, during your existence, He has given illnesses power over you, whether you like it or not, and whether you are content or enraged. You become hungry and thirsty without being able to do anything about it. You do not possess any power to bring either harm or benefit. You ant to know something but you remain ignorant of it. You want to remember something and yet you forget it. You want to not forget something and yet you do forget it. You want to direct your heart to waht concerns it and yet you are caught up in the valleys of whispersings and thoughts. You own neither your heart nor your self. You desire something while your destruction may be in it, and you detest something while your life may be in it. You find some foods delicious when they destroy and kill you, and you find remedies repugnant when they help you and save you. You are not safe for a moment, day or night. Your sight, knowledge, and power may be stripped away, your limbs may become semi-paralysed, your intellect may be stolen away, your ruh may be snatched away, and all that you love in this world may be taken from you. You are hard-pressed, abased. If you are left alone, you go on. If you are snatched away, you are annihilated. A mere slave. A chattel. You have no power over yourself or anyone else. What can be more abased? If you recognise yourself, how can you think yourself worthy of pride? If it were not for your ignorance - and this is your immediate state - you would reflect on it. Your end is death. It is indicated by His word, "Then He makes him die and buries him. Then, when He wills, He raises him." The meaning here is that your ruh, hearing, sight, knowledge, power, senses, perception, and movement are all stripped away. You revert to the inanimate as you were in the first place. Only the shape of your limbs remains. Your form has neither senses nor movement. Then you are placed in the earth and your limbs decay. You become absent after you existed. You become as if you were not, as you were at first for a long period of time. Then a man wishes that he could remain like that. How excellent it would be if he were left as dust! However, after a long time, He brings him back to life to subject him to a severe trial. He comes out of his grave after his spearated parts are joined together, and he steps out to the terrors of the Rising. He is told, "Come quickly to the Reckoning and prepare for the Outcome!" His heart stops in fear and panic when he is faced with the terror of these words even before his pages are spread out and he sees his shameful actions in them. This is the end of his affair. It is the meaning of His word, "Then when He wishes, He raises him."

How can anyone whose state this is be arrogant? A moment of freedom from grief is better than arrogance. He has shown the beginning and the middle of his condition. If his end had appeared to him - and we seek refuge from Allah - perhaps he would have chosen to be a dog or a pig in order to become dust with the animals rather than a hearing, speaking man, and meet with punishment (if he deserves the Fire). When he is in the presence of Allah then even the pig is nobler than him since it reverts to dust and it is spared from the Reckoning and the punishment. Someone with this state at the Rising can only hope for pardon, and he cannot be at all certain about it. How then can he be arrogant? How can he see himself as anything to which excellence is attached? This is the knowledge-cure.

As far as the action-cure is concerned, it is to humble yourself to people in a constrained unnatural manner until it becomes natural for you.

Courtesy Of: Islaam.com



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 06 July 2009 at 11:54am

The crucial factor in Islam is not to do a whole lot of (righteous) actions only, rather what is incumbent on us is true sincerity for Allah’s sake and ample actions that agree with the way of the Mustafa (on whom be peace). Allah has indeed gathered all of these in his speech, exalted be He: And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salât (the prayers) and give Zakât (obligatory charity), and that is the right religion. [al-Bayyinah: 5] So in this verse – sincerity, establishment of the prayer and giving of the obligatory charity – all has been put together.

Action – even if it is in plenty – leads its doer to the fire if it lacks correct belief. Allah – Glory be to Him – said: And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust. [al-Furqaan: 23]

Fudail bin ‘Ayyaad said about the speech of the Exalted: Who has created death and life that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving;” [al-Mulk:2] (Fudail) said: “The best in deed is the most sincere and the most correct. (Others) asked: O Abu ‘ali! What do you mean most sincere and most correct? So he said: If an action is sincere but not correct it is not accepted, and if an action is correct but not sincere it is not accepted until it becomes both sincere and correct. It is sincere when it is done for the sake of Allah and it is correct when it is upon the sunnah.”

[Khutuwaatun ila as-Sa'aadah - Dr. 'Abdul Muhsin bin Muhammad al-Qaasim ; pg: 6]



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 07 July 2009 at 12:58pm
How Might One Obtain Ikhlaas?

Imaam Ibn al-Qayyim al-Jawziyyah rahimahullah

Adapted from the translator's footnotes to "An Explanation of Riyadh al-Saliheen" by Shaykh Muhammad ibn Salih al-Uthaymeen

 

 

Ikhlaas (sincerity) cannot coexist in a heart which [embraces] the love of praise and commendation, [nor] the yearning [to obtain] that which is possessed amongst the people, save in the [manner] that fire and water, or a lizard and fish may coexist.

If your soul informs you to quest for Ikhlaas, turn first towards your yearning and slaughter it with a knife [in a state] of desperation. Then turn [in a state of] asceticism upon praise and commendation, the asceticism of the [one] who loved the Dunya for the sake of the Hereafter. If your quest in the [act] of slaughtering the yearning, and [the acquisition of] asceticism [against] praise and commendation is successful, your [journey] shall be facilitated in your [quest] for Ikhlaas.

If it is mentioned: What may facilitate the [act] of slaughtering the yearning and the [development] of asceticism [against] the praise and commendation?

I say:

The method of facilitating the [act] of slaughtering the yearning: Your definitive knowledge that there is no matter [present] that awakens ones greed for, save the worship of Allah alone, and the Treasures which He alone possesses. For no individual can furnish the slave with [those Treasures] save He.

The method of facilitating the [development] of asceticism [against] praise and commendation: Your knowledge that there is no individual who can [confer] benefit upon or beautify his praise, [nor] inflict damage upon or disgrace his vilification, save Allah alone.

As the bedouin said to the Prophet, sallallahu `alaihi wa sallam:

My praise [has been] embellished, and indeed my vilification [has been] disgraced. The Prophet sallallahu`alaihi wa sallam remarked: That is Allah. [Tirmidhi 3266, Kitab Tafseer al-Quran, Declared Saheeh]

Accordingly, be ascetic for praise [and] the one who is incapable of beautifying his praise for you. [And] for vilification [and] the one who is incapable of disgracing his vilification for you. Be desirous for the One who is absolute in the embellishment of His praise, and is absolute in the tarnishment of His vilification. For none shall acquire that, save with patience and certainty, and when you have forfeited patience and certainty, you are comparable to the one who desired to journey across a sea without [the aid] of a vessel.

Allah has mentioned:

Be patient. Verily the promise of Allah is true, and let not those who are devoid of certainty in faith discourage you from conveying [Allah's Message]. [Ar-Rum: 60]

We have made from amongst them leaders, guiding under One Command, when they were patient and believed in Our Signs with certainty. [As-Sajdah: 24

 
 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 08 July 2009 at 11:46am
The Backbiting of the Heart

Know that having evil thoughts about someone is forbidden just as evil speech [is]. So just as it is forbidden for you to speak to others about the faults of someone, it is also forbidden for you to speak to yourself about that and to hold negative thoughts of him. Allah says:

O you who believe, avoid much (types) of suspicion. Verily some (forms) of suspicion is a sin.” [al-Hujuraat : 12]

And Abu Hurairah, radi Allahu ‘anhu, reported that Allah’s Messenger, sallallahu alayhi wa sallam, said: “Beware of suspicion, for indeed suspicion is the most untruthful form of speech.”

And the ahadeeth with the meaning of what I have mentioned are many. And the meaning of this [the backbiting of the heart] is the heart concluding and judging someone with negative thoughts. But as for passing thoughts and one’s talking to himself, if these thoughts do not remain established and continuous, then he is excused, according to the consensus of the scholars, because he has no choice in this happening, and he has no means of disassociation from them. This is the understanding of what has been estabilished in the authentic texts, as the Prophet said, “Indeed, Allaah has permitted for my Ummah that which their souls whisper to them, so long as they do not speak it out (audibly) or act upon it.”

The scholars said, “This refers to the thoughts that do not establish themselves.” And they said, “This is regardless of whether this thought consists of backbiting or kufr or otherwise. So if kufr crosses someone’s mind, but it is only a thought, without the intent of acting upon it, and he then dismisses this thought immediately, he is not a kaafir, and there is no sin on him.”

We have stated in the chapter on Waswasa the authentic hadeeth in which the Companions said: “‘O Messenger of Allaah! Some of us find things in our thoughts that are too tremendous to speak of .’ So he, salallahu alayhi wa sallam, said, ‘That is the confirmation of Faith.’”, and others besides that we mentioned there that have the same meaning.

And the reason what we previously mentioned is excused is the impossibility of averting [these kinds of thoughts]. Rather, it is possible to avoid having these thoughts continuously, and this is why the heart’s persistence and fastening itself to these thoughts is forbidden [and not the thoughts themselves].

And whenever these thoughts of backbiting or other sins present themselves to you, it is obligatory on you to repel them by turning away from them and mentioning explanations that will distract from what seems apparent.

Abu Haamid al-Ghazaalee said in al-Ihyaa’, “Should evil thoughts affect your heart, then these are from the whisperings of Shaytaan, which he casts within you. So you must disavow them because Shaytaan is indeed the most evil of evildoers. And Allah has stated:

If a wicked person (i.e. faasiq) comes to you with news, then verify it, lest you harm people without realizing it (i.e. out of ignorance) and afterwards you become regretful for what you’ve done .’ [al-Hujuraat : 6].

Thus, it is not permissible for you to believe Iblees. And if there were an presumption that points to evil, and the opposite is possible, then holding negative thoughts is not permissable.

And among the signs of evil thoughts about someone is that your heart changes towards him from the way it used to be, and that you flee from him and find him burdensome. And that you slacken in your consideration towards him, in your hospitality to him, and in your worry when he commits bad deeds. And indeed Shaytaan comes close the heart with the smallest trace of the faults of the people, and he makes you think that [these thoughts] occur due to your sharpness, intelligence and quick alertness, and that the believer sees with the light of Allah [i.e. Allah has led him to this and not Iblees]. But this person is, in actuality, speaking with the deceptions of Shaytaan and his injustice.

And if a just person informs you of [negative things about another Muslim], then neither believe him nor disclaim him, in order that you will not have negative thoughts about either of them.

Whenever some evil thoughts about another Muslim cross your mind, then increase in your consideration towards him and kindness to him, as this will enrage Shatytaan and repel him from you so that he will not cast within you such thoughts out of his fear that you will instead preoccupy yourself with supplication for that person.

And whenever you come to know of a fault in a Muslim based on undoubtable proof, then advise him in secret and do not let Shaytaan deceive you and invite you to backbite about him. And if you admonish him, then do not admonish him while you are happy with your knowledge of his deficiency, so he looks at you with the eyes of esteem and you look at him with belittlement. Rather, intend to free him from sin while you are saddened, just as you are saddened over yourself if a deficiency enters into you. And it is necessary that his abandonment of that deficiency without your admonishment be more beloved to you than his abandoning it after your admonishment.”

~Al-Ghazali RA



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 09 July 2009 at 11:36am

Ibn al Qayyim in Madaarij as-Saalikeen, 2/308

Translated By: Abu Az-zubayr Shadeed Muhammad

“It is not imagined that one can have noble character except if it is founded upon four pillars:

1. Sabr (Patience)

2. ‘Iffah (Chastity)

3. Shajaa’ah (Courage)

4. Adl (Justice)

Patience inspires him to be tolerant, control his anger, endure the harms that he receives from others, to be forbearing and deliberate in his decisions. It motivates him to be gentle and not to be rash or hasty.

Chastity, inspires him to avoid every imprudent characteristic, whether in statement or action, and encourages him to have a sense of modesty and integrity which is the epitome of all good. It prevents him from fornication, stinginess, lying, backbiting and spreading tales to cause separation and discord between the people.

Courage inspires him to have a sense of self esteem, to emphasize high and noble manners and to make it apart of his natural disposition. It also encourages him to exert himself and to be generous, which is in essence, true courage and it leads to strong will and self determination. It encourages him to distance himself from his ardent lowly desires, to control his anger, and to be forbearing because by such, he can control his temper, take it by the reins and curb his violent and destructive behaviour just as the Messenger (Sallahu alaihi wa salam) said:

The Strong is not the one who can wrestle his opponent to the ground but rather the strong is the one who can control himself when he gets angry.”

This is true genuine courage and it is the sole trait that the slave utilizes to conquer his opponent.

Justice, encourages him to be impartial in his behaviour with people and to be moderate between the two extremes of negligence and extremism. It motivates him to be generous and kind which is the middle course between absolute degradation and arrogance, and to make this apart of his disposition and makeup. It encourages him to be courageous which is the middle course between cowardice and imprudence, and to be forbearing which is the middle course between extreme unnecessary anger and ignominy.

These four virtuous characteristics are the axis and provenance of all noble manners and the foundation of all repugnant and ignominious characteristics are built upon four pillars:

1. Jahl (Ignorance)

2. Dhulm (Oppression)

3. Shahwah (following ones lowly desires)

4. Ghadab (Anger)

Ignorance, allows him to view good in the form of evil and evil in the form of good, and to consider that which is complete to be incomplete and that which is incomplete to be complete.

Oppression, causes him to put things in places which are not appropriate for them, so he gets angry when its time to be happy and he is happy when its time to be angry. He is ignorant and hasty when its time to be deliberate and deliberate when its time to be hasty, he is stingy when it is time to be generous and generous when its time to be stingy. He is weak when it is time to be courageous and assume responsibility, and he assumes responsibility when it is time to take a step back (and let someone else undertake the initiative). He is gentle and lenient when it is time to be harsh and firm and he is harsh and firm when it is time to be lenient. He is humble when it is time to be superior and arrogant when it is time to be humble.

Following (his) lowly desires,
encourages him to be diligent in obtaining that which the soul ardently desires, to be stingy and greedy. It encourages him to adorn himself with all types of despicable and imprudent characteristics.

Anger, incites him to be arrogant, jealous, envious, to hold enmity of others and to be imprudent and shameless.

The foundation of these four repugnant and blameworthy characteristics are two pillars:

Either extreme self ignominy or extreme self pride.



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 10 July 2009 at 11:55am

Practising az-Zuhd in the Dunya

Information Taken From The Muslim Creed

February 1998, Vol. 6 No.2, Pages 10-12


WHAT DOES AZ-ZUHD MEAN?

Az-Zuhd is, "The opposite of being eager and concerned about the Dunya (the life of this world)." Further, ibn Al-Qayyim said,

"Az-Zuhd, in the Arabic language, the language of Islam, entails abandoning a matter while despising it and while belittling its significance, so that one will exchange it for what is more significant." The Muslim ancestors who set good examples in the application of Islam have various opinions with regards to the meaning of Az-Zuhd.  Ibn Al-Qayyim for example said,

"I heard Shaikh Al-Islam ibn Taymiyyah say, 'Az-Zuhd entails abandoning what does not bring about benefit in the Hereafter. Al-Wara' (abandoning a part of the permissible for fear of falling into the impermissible) entails abandoning what you fear its consequences in the Hereafter.'" Then, ibn Al-Qayyim commented,

"This statement is one of the best and most comprehensive definitions of Az-Zuhd and Al-Wara'." In addition, Sufyan Ath-Thawry said,

"Az-Zuhd in this Dunya entails having a short hope (or avoiding having hopes that one will live long), not by wearing the thick clothes or wearing the garment (as some people who observe fake Zuhd think is a part of Az-Zuhd)."

Imam Az-Zuhry also said that Az-Zuhd,

"Entails avoiding thanking Allah subhanahu wa ta'ala only for the 'Halal, and avoiding being patient only with the 'Haram." The author of Al-Lisan (a dictionary on the Arabic language) commented on the statement of Az-Zuhry,

"He means that one should not only thank Allah subhanahu wa ta'ala for the permissible things that He has given him (but also for the obligations, for their rewards with Allah subhanahu wa ta'ala are significant), and should avoid restricting his patience to avoiding the impermissible (but couple that with avoiding enjoying all types of the 'Halal, as an act of modesty, patience and Zuhd)."

Al-Hasan Al-Basri also said,

"Az-Zuhd in this Dunya is not achieved by prohibiting the Halal, nor by wasting money. Rather, it entails your being more certain in what Allah subhanahu wa ta'ala has in His Hands, than your are about what you have in your hand. It also entails being eager for the reward of (practicing patience during) the calamity, if a calamity touches you, more than if the calamity did not touch you (as in this case, one will not gain the reward for observing patience during hard times. However, one should not wish for disasters to hit)." All these sayings given to us by the Muslim ancestors who set good examples in the application of Islam, are among the best definitions for the meaning of Az-Zuhd.

Az-Zuhd resides in the heart, and it can be achieved by ridding the heart of the slave from the love and the eagerness for this life. This way, the Dunya will be in one's hand, not in his heart, where the love for Allah subhanahu wa ta'ala and the Hereafter will and should reside. Az-Zuhd does not entail abandoning the Dunya altogether. The Messenger of Allah sallallaahu 'alayhi wa sallam was the leader of all those who practiced Az-Zuhd. Yet, he married nine times. Also, Prophet Dawood (AS) and Sulayman (AS) were kings as Allah subhanahu wa ta'ala has described them. Yet, they were also among the Zuhhad (those who observe Zuhd). The companions of the Messenger of Allah sallallaahu 'alayhi wa sallam were also among the Zuhhad. Yet, they all had wives, children and material possessions.

Imam Ahmad divided Az-Zuhd into three parts:

1. Avoiding the prohibitions, and this is the Zuhd of the commoners. Ibn Al-Qayyim stated that this type is an obligation.

2. Abandoning what is not a necessity among the Halal matters. This type is the Zuhd of the distinguished people.

3. Abandoning what will busy one from the remembrance of Allah subhanahu wa ta'ala. This is the Zuhd of those who have knowledge in the religion.

THE STATUS OF THIS HADITH

This Hadith's importance is demonstrated in the fact that it explains the way through which one can gain Allah's subhanahu wa ta'ala Love, which is the ultimate prize that mankind can and should ever seek to achieve and attain. He whom Allah subhanahu wa ta'ala loves, Allah subhanahu wa ta'ala will honor him and will spread about his love in the earth. As for he whom Allah subhanahu wa ta'ala hates, He will spread about his hatred in the earth. Further, this Hadith explains the conduct because of which mankind will love the slave. It is a fact that when a person is loved by his community, he or she will feel great happiness and joy. Also, when one is loved by his community, he or she will be more acceptable and familiar to his people, and this will help those who call unto Allah subhanahu wa ta'ala succeed in their mission, Allah subhanahu wa ta'ala willing.

BELITTLING THE DUNYA

The Messenger of Allah sallallaahu 'alayhi wa sallam said,

"Perform Zuhd in the Dunya."

There are many Texts in the Quran and the Sunnah that encourage being a Zahid in the Dunya. These Texts demonstrate the little significance that the Dunya has and point out its briefness and quick demise. These Texts also strengthen the eagerness in the Last Life, which joy is eternal. Allah subhanahu wa ta'ala says,

"Whatever is with you, will be exhausted, and whatever with Allah (of good deeds) will remain." (An-Nahl 16:96)

"Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, as the likeness of vegetation after rain, thereof the growth is pleasing to the tiller; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter (there is) a severe torment (for the believers, evildoers), and (there is) Forgiveness of Allah and (His) Good Pleasure (for the believers, gooddoers), whereas the life of this world is only a deceiving enjoyment." (Al-Hadid 57:20)

The Dunya, therefore, is brief and is bound to end sometime soon. Therefore, the slave ought not busy himself with its affairs, nor forget the affair of the Last Life which will never end.

The last Ayat states that the life of this world is a deceiving, short-lived joy that contains what does not bring about any benefit. Also the life of this world is pomp, which will encourage one to indulge in it and forget the Hereafter.

Further, this life is full of competition and boasting about having what this life offers of money, offspring, etc. Allah subhanahu wa ta'ala then illustrates the briefness of this life by mentioning the rain when it comes down on the earth and thus the ground becomes green and lively with various plants and vegetation. Soon afterwards, the earth will revert to its near past and will become dry and dead again. This is the exact case with the life of this world.

REASON BEHIND AS-ZUHD

There are several reasons that encourage one to indulge in Zuhd:

1. The slave's Iman being strong, his remembering when he or she will stand between the Hands of Allah subhanahu wa ta'ala, and his remembering the torments of the Day of Resurrection will all rid his heart from all will belittle the love of this Dunya and its short-lived joys. Hence, the slave will avoid excessive indulging in the joys and the desires of this life, all the while feeling content with whatever he has in it.

2. The slave's feeling that this Dunya busies the hearts from the remembering of Allah subhanahu wa ta'ala and that it hinders the path of mankind from stepping up the ladder of acquiring higher grades in the Hereafter. Also, the Muslim's feeling that mankind will certainly be asked about the joys and the delights of this life, as Allah subhanahu wa ta'ala says,

"Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!" (At-Takathur 102:8)

3. One will not acquire the material joys of this life unless he or she works hard to achieve such a goal. In this regard, mankind pays a significant effort and deep thinking. One may then have to mingle with the worst types of people. All this will come at the expense of seeking knowledge of the religion, conducting Da'wah unto Allah subhanahu wa ta'ala, performing Jihad and worshipping Allah subhanahu wa ta'ala. When the slave feels all this and when he has an enlightened heart, he will feel compelled and encouraged to disregard the Dunya, so that he will be able to preserved what is essential and that which will never end.

4. The Quran's belittling the significance of the Dunya and its joys, while describing this life as deceiving, false and short-lived pastime that involves wasting the time. Also, Allah's subhanahu wa ta'ala criticism of the adverse effect that excessive indulging in the Dunya will result in the Hereafter. The numerous Texts in the Quran and the Sunnah about this subject will encourage the Muslim to abandon matters of the Dunya and busy himself with what will truly remain.

Jabir ibn Abdullah (RA) said that the Messenger of Allah sallallaahu 'alayhi wa sallam once passed by the marketplace, passing from the area of Al-'Aliyah, while people were all around him. He then passed by a dead goat, which ears were small, then took it by the ear, saying,

"Who amongst you would like to have this (dead goat with small ears) for a Dirham (a currency)?" They said, "By Allah subhanahu wa ta'ala! Even if it was alive, its small ears will be a deficiency, so how about when it is dead?" He sallallaahu 'alayhi wa sallam said, "By Allah subhanahu wa ta'ala! The Dunya is less significant in the Sight of Allah subhanahu wa ta'ala than this is to you." (Shar'h Muslim)

Furthermore, Al-Mustawrid Al-Fihry related from the Prophet sallallaahu 'alayhi wa sallam that he said,

"The Dunya, as compared to the Akhirah (the Hereafter), is just like when one of you dips his finger in the sea! Let him see how much (water) it (his finger) will carry." (Sahih Al-Jami')



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 11 July 2009 at 10:48am

Al-Tafakkur

People are often distinguished by their thoughts and ideas, and a person is only ranked by his peers according to his level and depth of thinking. Likewise, by speaking to someone and listening to his/her speech, their level of intelligence, their depth of reflection and extent of contemplation is displayed.

Some statements regarding al-Tafakkur (Thought and Contemplation):

Salim ibn Abi al-Ja’d: I asked Umm al-Darda (radhiallahu `anha), ‘What was the best of Abu al-Darda’s deeds?’ She said, ‘al-Tafakkur (contemplation).’

Al-Hasan al-Basri: ‘Contemplation is a mirror that shows you your good and bad deeds.’

Wahb ibn Munabbih: ‘The believer is the one who contemplates, remembers and restrains (himself from evil). He contemplates such that tranquility raises him and he remains calm and peaceful such that it humbles him. He (the believer) was content so he did not fall into distress, he refused his desires so he became free, he cast off jealousy so love became widespread for him and he was ascetic in every temporal thing so his intelligence became complete. His heart is connected to his aspirations and his aspirations overlook his Hereafter. He does not take delight when the people of the world take delight; rather the reality of eternity has saddened him so he remains sad in his life. But when eyes fall asleep, then he takes delight; reciting the Book of Allah Ta’ala and repeating it in his heart – at one point his heart feels fear and at another point, his eyes weep. The night passes him by while he is reciting, and the day passes him by while is in seclusion, pondering over his sins and belittling his good deeds. Such a person will be called on the Day of Judgment in that great gathering at the head of all creation: ‘Stand up O’ noble one and enter Paradise!’

Ibn Abi al-Hawari: I said to Abu Safwan (’Abdullah ibn ‘Abd al-Malik ibn Marwan), ‘Which of these two is better: That a man should go hungry and sit in contemplation or that he should eat and get up to pray?’ He said, ‘That he should (first) eat then get up and contemplate in his prayer is more beloved to me.’ So I told that to Abu Sulayman and he said, ‘He (Abu Safwan) has told the truth. Contemplation during the prayer is better than contemplation outside of the prayer, because contemplation in the prayer is in reality two deeds (combined), and two deeds are better than one.’

Al-Hasan said to Sufyan ibn ‘Uyaynah: ‘Tafakkur is the key to Mercy. Don’t you see how a person contemplates and consequently repents?!’

Al-Fudhayl: ‘The speech of the believer is wisdom; his silence is contemplation and his vision is a lesson (for him). If you are like that, then you will not cease being in a state of worship.’ Then he read the verse, “I have not created Mankind or Jinn except to worship Me.” [al-Dhariyat: 56]

Ka’b al-Ahbar: ‘Whoever wishes to attain the honour of the Hereafter, let him increase in contemplation for he will then become knowledgeable.’

_________________________________

[Translated from: نداء القمم في كيف تعلو الهمم by Dr. Sayyid al-'Affani]

http://fajr.wordpress.com/2009/01/28/al-tafakkur/ - http://fajr.wordpress.com/2009/01/28/al-tafakkur/
 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 12 July 2009 at 1:32pm
 
 
Said Ibn Bilal said “Despite committing a sin, Allah still bestows four blessings on His sinful servant – He does not cut off his sustenance, He does not cause his health to deteriorate, He does not make the sin apparent on him for all to see, and He does not hasten his punishment.”

Hatim al-Asam said, “The one who delays four things until four others will find Paradise – sleep until the grave, pride until the accounting [of good and bad deeds], repose until after the crossing of the Siraat, and desires until entering Paradise.”

Hamid al-Laffaf said, “We searched for four things in four others and failed to find them there, but found them in yet another four things – we sought richeness in money but found it in contentment; we sought peace in opulence but found it in poverty; we sought pleasure in abudance but found it in good health; and we sought sustenenance in the earth and found it in the sky.”

Ali Ra said, “Four things, a little of which is still a lot – pain, poverty, fire, and enmity.”

Hatim Al-Asamm said, “Four things are not appreciated except by four types of people – youth is not appreciated but by the old, freedom from worries is not appreciated but by those afflicted with calamities, health is not appreciated but by those in poor health, and life is not appreciated but by the dead.”

The poet, Abu Nuwwas said:

My sins, if i think about them, are many
But the mercy of my Lord is much vaster.
I do not hope for salvation in any good action I may have done
Rather in Allah’s Mercy is my hope.
He is Allah my Lord who is my Creator
 And I am [in front of Him] a slave who obeys and submits.
If forgiveness is intended for me then that is mercy 
 And if it is other than it then what am I to do?

- Ibn Hajar’s Preparing for the Day of Judgment, pg. 25



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 13 July 2009 at 12:48pm
 

 

Once a man came to Ibn ‘Abaas Radiyallahu ‘Anh and said to him: Ya ibn ‘Abaas, I wish to enjoin whats good (alma’ruuf) and forbid the evilness (almunkar). He (ibn ‘Abaas) asked: have you reached this state?. He (the man) answered: I wish to. Then Ibn ‘Abaas said: “If you do not fear to be exposed by three ayaat (verses) from the Book of Allāh then do so.” He (the man) said: and which are they?. Ibn ‘Abaas replied:
The saying of Him Ta’ala:

أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ
Do you Enjoin Al-Birr (piety and righteousness and each and every act of obedience to Allâh) on the people and you forget (to practise it) yourselves”
(Suratu Al-Baqarah:44)
Ibn ‘Abaas asked the man: Ahakamta Hadheh. Have you mastered this ayah?
The man replied him no

So Ibn ‘Abaas continued: the second is the saying of Him Ta’ala

يَا أَيّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُون َ
كَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ
O you who believe! Why do you say that which you do not do?
Most hateful it is with Allâh that you say that which you do not do
(Suratu Assaf: 2-3)
Ibn ‘Abaas asked the man: Ahakamta Hadheh? Have you mastered this ayah?
The man replied him no

Then ibn ‘Abaas recited the saying of the righteous slave Saleh ‘Alayhi Assalam:

وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ إِنْ أُرِيدُ إِلَّا الْإِصْلَاحَ
I wish not, in contradiction to you, to do that which I forbid you. I only desire reform to the best of my power.
(Suratu Huud: 88)
Ibn ‘Abaas asked the man: Ahakamta Hadheh? Have you mastered this ayah?
The man replied him no. So ibn ‘Abaas adviced him to start with himself first!

…will these three ayaat testify against or for you on The Day of Judgement?

Ad-Dahhaak Narrated this from Ibn ‘Abaas, see the explanation of the ayah 44 in suratul Baqarah. Tafseer Ibn Katheer Rahimahullah



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 14 July 2009 at 12:15pm

 

 
 
I said: "O Messenger of Allah, tell me something about Islam which I could not ask anyone about save you." He answered: "Say: 'I believe in Allah', and then stand firm and steadfast."

[Sahih Muslim]

background

The literal meaning of "Istiqamah": to go straight into the right direction, acting rightly, allowing no deviation. It is derived from the stem "Qiyyam", which implies the continuity of doing something, following up with it and making sure that it is done in the right way and there is neither deviation nor swerving.

The term has been used by the Qur'an in many verses. Allah the Almighty says:

"Therefore, stand firm (on the straight path) as you are commanded and those who turn in repentance with you. And do not transgress, for He (Allah) sees well all that you do."
[Surah Hud (11): ayat 112]

Ibnu Abbas said that this verse was the hardest and most difficult verse of the Qur'an on the Prophet, sallallahu 'alayhi wasallam.

Indeed it is a difficult task to achieve Istiqamah, hence, the Prophet, sallallahu 'alayhi wasallam, said; "Be straight on the path or be close to it."

In another verse, Allah the Almighty says:

"So unto this (religion) invite (the people). Stand steadfast as you are commanded and do not follow their desires....."
[Surah al-Shura' (42): ayat 15]

Based on these two verses, it can be inferred that Istiqamah is to stand firm and steadfast to what we have been commanded by Allah, i.e. to fulfill obligations and to avoid prohibitions. Also, we should not allow ourselves to follow or be mislead by desires (whether it is our desires or the desires of others) as it will cause deviation and lead us astray.

lessons

According to Ibn al-Qayyim, there are five conditions to achieve Istiqamah in performing required deeds:

  1. The act should be done for the sake of Allah alone (ikhlas).
  2. It should be done on the basis of knowledge ('ilm).
  3. Performing ibadah should be in the same manner that they have been commanded.
  4. To do it in the best way possible.
  5. Restricting oneself to what is lawful while performing those deeds.

According to other scholars of suluk, i.e. behavior, there are certain steps to be followed in order to achieve Istiqamah :

  1. Always being aware of the final destination, i.e. the Day of Judgment (Akhirah). And to use this awareness in a positive way as a motive to do good deeds. One way to do it is through remembering that a person's journey towards Akhirah starts the minute he / she passes away and leaves this world. One of the Salafs said: "If you live until the morning do not wait for the evening and if you live until the evening do not wait for the morning."

  2. Commitment (Musharatah). One has to make a commitment that he/she will be steadfast and will do things in the right way and in the best way possible, and to adhere to conjunctions of Islam. Unfortunately many Muslims are being lenient in making such a commitment.

  3. To make continuous efforts (Mujahadah) to bring that commitment to reality. Some Muslims dare to make the commitment, but dare not to make the effort to make the commitment a reality.

  4. Continuous checking and reviewing of one's deeds (Muraqabah). Being honest with oneself so as not to give false excuses for failing to fulfill a commitment.

  5. Self accountability (Muhasabah). This should be done twice: Firstly, before we start doing something, ensuring that it pleases Allah, that we do it for His sake only, realizing the right way it should be done. Secondly, after the action has been done, to check whether we have achieved what we aimed for, and to check for defects and shortcomings, and that we still could have done it better by not being satisfied with our action.

  6. Blaming oneself for not doing it perfectly after it has been done. Self blaming here is a positive one by using it as a motive, and by aiming for improvement and having the intention of doing things better next time. This leads to making another commitment and continual commitments to improve our performance.

  7. Striving for improvement (Tahsin). We have to make improvements in all that we do (daily activities, work, actions, good deeds, ibadah, etc.) as one of our objectives.

  8. To be humble towards Allah, realizing that no one is perfect except Him, seeking His forgiveness, guidance and support.

It should be emphasized that these steps/conditions apply to worldly matters as well as ibadah and good religious deeds.

Factors that lead to the weakening of Istiqamah include:

  1. Committing sins (ma'siah), insisting on repeating them again and again, without istighfar (seeking Allah's forgiveness) and without practicing repentance.

  2. Shirk (associating anything with Allah) whether in intentions, by showing off our good deeds to others, seeking others' appraisal, avoiding being blamed by others, being afraid of someone, or to seek rewards from others than Allah. This part of shirk is also called riyya' or showing off. All these lead to deviation in Istiqamah, and when these stimuli are not there, the person's work is not perfect any more and it is not done in the best way possible.

  3. Nifaq (hypocrisy). There are two forms of nifaq: in belief and in action. The Muslim who surrenders totally to the will of Allah and accept Islam based on his/her choice is free from the first form of hypocrisy. However any Muslim is subject to and should avoid the second form of nifaq which the Prophet, sallallahu 'alayhi wasallam, warned us about: Not keeping promises and breaking them continuously without good reasons or excuses, not fulfilling commitments we make with others, being aggressive and unjust to others in quarrels, and disputes, failing to shoulder responsibilities/burdens we are entrusted with, etc. All these bad qualities should be avoided since they lead to the weakening of our Istiqamah.

  4. Bida'ah (innovations in ibadah), whether genuine bida'ah (performing ibadah which has not been ascribed by Shariah, i.e. revelation), or relative bida'ah (failing to observe the requirements of doing ibadah - the five criteria discussed in Hadith 5), will lead to decreasing the quality of good action or ibadah.

There are other factors that also contribute to the weakening of Istiqamah, such as: recklessness, reluctance, heedlessness, being overwhelmed by a deceiving enjoyment, and being mislead by self interests and desires.

Applying the above mentioned steps and requirements pinpointed by scholars will help in overcoming all these obstacles and barriers.

conclusion

Istiqamah is an important Islamic concept. Its significance can be seen where every Muslim is required to recite Surah al-Fatihah at least seventeen times each day seeking continual guidance to the straight path from Allah.



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 15 July 2009 at 12:43pm

Migration to Allaah

Imaam ibn al-Qayyim al-Jawziyyah rahimahullaah

Taken from The Magnificent Journey published by QSS

Migration of the Heart

The caravan departs, and the traveller enters into a foreign land. He becomes separated from the habits and customs associated with his homeland. This allows him to ponder carefully over his situation. He seeks the most important thing that helps in his journey to Allah, and that deserves his life's pursuance.

The One in whose Hand is the guidance guides him to this most important thing that he seeks: "Migration to Allah and His Messenger". This migration is a fard (mandatory Islamic duty) on everyone at all times - it is the thing that Allah ta'ala requires from His 'ibaad (slaves).

Migration is of two types:

  1. The first is the migration of the body from one land to another. The legislation regarding this type of migration is well known, and it is not our intention to discuss them here.

  2. The second type is the migration of the heart to Allah ta'ala and His Messenger sallallaahu 'alayhi wa sallam. This is the only true hijrah; it must precede the bodily hijrah, which is its natural outcome.

Fleeing unto Allah

This hijrah requires an origin and a goal. A person migrates with his heart:

· From loving other than Allah > loving Him;

· From fearing and hoping and relying on other than Him > fearing and hoping and relying on Him;

· From calling upon, asking, surrendering to, and humbling oneself before other than Him > calling upon, asking, surrendering to,  and humbling oneself before Him.

This is precisely the meaning of "fleeing unto Allah", as He ta'ala says:

"...Flee unto Allah..." [Surah Ath-Thaariyaat 51:50]

And indeed, the tawhid required from a person is to flee from Allah unto Him! Under this heading of "from" and "to" falls a great reality of tawhid.

Fleeing unto Allah ta'ala includes turning to Him only for asking or worship or anything which proceeds from that. Thus, it includes the tawhid of Ilahiyyah which was the common point in the messages of all the messengers, may Allah bestows His praise and peace upon all of them.

On the other hand, fleeing from Allah (unto Him) includes the tawh id of Rububiyyah and the belief in the Qadar (Allah's Divine Measure & Decree). It is the belief that whatever one hates or fears or flees from in the universe takes place by the Will of Allah alone. What He ta'ala wills will surely happen, and what He does not will never be and is impossible to happen.

Thus when a person flees unto Allah, he would be fleeing unto him from a thing that occurred by His Will. In other words, he would be fleeing from Him unto Him!

One who understands this well can then understand the meaning of the Messenger's sallallaahu 'alayhi wa sallam words:

"...I seek refuge from You in You..."

And:

"...There is no shelter or escape from You except in You..."

There is nothing in the universe that one would flee or seek protection from but is created and originated by Allah ta'ala. Hence, one would flee from that which emanates from Allah's decree, will, and creation, to that which emanates from His mercy, goodness, kindness, and bounty. One is, therefore, fleeing from Allah unto Him, and seeking refuge in Him from Him!

Understanding these two matters causes one's heart to stop being attached to other than Allah in fear, hope or love. He would then know that all that he flees from exists by the Allah's will, power and creation. This would not leave in his heart any fear of other than his Creator and Maker. This in turn causes him to turn to Allah alone in fear, love and hope.

Had it been that what one flees from were not under Allah's Will and Power, one would then be excused to fear that thing instead of Allah. This would be like running away from a creature to a more powerful one, without being totally confident that the second creature is powerful enough to protect him from the first one.

This is quite different from the case of a person who knows that the One to whom he is running is the same as the One who decreed, willed, and created that from which he is fleeing. In the latter case, no interest in seeking other protectors should remain in the heart.

So, understand well this important meaning in the Prophet's sallallaahu 'alayhi wa sallam words above. People have explained them in many different ways, yet very few have realized this meaning which is their core and moral. This facilitation [in understanding] is indeed from Allah.

Thus the whole matter resolves to fleeing from Allah unto Him. This is the meaning of the hijrah to Allah ta'ala. This further explains why the Messenger sallallaahu 'alayhi wa sallam said:

"A true migrator is one who abandons what Allah has prohibited."

This is also why Allah ta'ala mentions Imaan and hijrah together in several places [eg. al-Anfal 8:72,74,75 & at-Tauba 9:20] - the two being closely linked, and each of them requiring the other.

The Importance of Migrating to Allah

In conclusion, the hijrah to Allah includes abandoning what He hates and doing what He loves and accepts. The hijrah originates from feelings of love and hatred. The migrator from one place to another must have more love for the place to which he migrated than that from which he migrated, and these feelings are what led him to prefer one of the two places.

One's nafs (self, soul), his whims and his devil keep calling him to that which is against what he loves and is satisfied with. One continues to be tested by these three things, calling him to avenues that displease his Lord.

At the same time, the call of Imaan will continue to direct him to what pleases his Lord. Thus one should keep migrating to Allah at all times, and should not abandon this hijrah until death.

This hijrah becomes strong or weak [in the heart] depending on the state of the Imaan. The stronger and more complete that the Imaan is, the more perfect the hijrah. And if the Imaan weakens, the hijrah weakens too, until one becomes unable to detect its presence or have the readiness to be moved by it.

What is surprising is that you might find a man talking at great length and going into very fine details regarding the [physical] hijrah from the land of disbelief (Dar-ul-Kufr) to the land of Islam (Dar-ul-Islam), and regarding the hijrah which ended with conquering Makkah, even though this type of hijrah is incidental, and he may never have to do a thing with it in his whole life. http://www.sunnahonline.com/ilm/purification/0054.htm#FOOTNOTES - 5

But as for the hijrah of the heart, which continues to be required from him as long as he breathes, you find that he does not seek any knowledge regarding it, nor does he develop any intention to undertake it! Thus he turns away from that for which he has been created, and which - alone - can save him, and involves himself in that which, of itself, cannot save him. This is the situation of those whose vision has been blinded, and whose knowledge is weak regarding the priorities of knowledge and action.

Indeed, Allah is the One from Whom we seek help, and He alone does facilitate our matters. There is no god except Him and no Lord other than Him.



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 17 July 2009 at 12:36pm

The Journey Towards Peace and Tranquility
By Annan Aboul-Nasr


"They ask you concerning the soul. Say that the soul is from Allah and you have not been given knowledge of it except a little" (Qur’an 17:85).

One of the greatest Islamic theologians, Imam Abu Hamid Al-Ghazzali, wrote an account about the soul in his works Ihya’ `Ulum ad-Din (Revival of the Religious Sciences) and Kimiya’i Sa`adat (The Alchemy of Happiness).The nafs (soul) is the commander and overseer of what the heart feels, the eye sees and the tongue states. The soul is recognized as a vehicle that can be guided and trained to do good or bad deeds, and can lead a person to eternal bliss or wrath. Hence, the goal of a Believer is to realize his full potential; in order to do so, he must understand the main purpose for coming into existence—to worship the Creator so that his soul can return safely to its blissful home.

The soul can be classified under two categories: the rational, which meets spiritual needs, and the non-rational, which is shared with animals and humans, and meets physical needs such as food, shelter, and the desire to reproduce. Balancing spiritual needs with physical needs reminds a person that he or she is a traveler in this world and will not live forever.

Al-Ghazzali explains in the Alchemy of Happiness, “The soul should take care of the body, just as a pilgrim on his way to Makkah takes care of his camel; but if the pilgrim spends his whole time feeding and adorning his camel, the caravan will leave him behind, and he will perish in the desert” (50). This example signifies that in order to reach his destination, a traveler must maintain and care for his transport in order to keep it intact for the journey. More importantly however, the traveler should not forget his ultimate destination in the process.

In the Qur’an, the soul is divided into three stages of spiritual development referred to as al-Nafs al-Ammara (the sinful soul), al-Nafs al-Lawwama (the lamenting soul), and al-Nafs al-Mutma’inna (the satisfied soul). Al-Ghazzali writes, “These three conditions of the soul are not to be thought of as distinct stages, but rather as different aspects or potentials within the soul, which are present simultaneously, some being latent and others active. Their relative strength is contingent upon four factors: man’s inborn disposition, which may be good or evil, angelic or animal; his upbringing; his self-discipline in adulthood, and finally, God’s grace” (Ihya `Ulum ad-Din xxix).

Al-Nafs al-Ammara is characterized by evil, and if not checked, can lead to destruction of itself and of other people. Al-Ghazzali discusses the process of al-Nafs al-Ammara by stating, “Similarly, one venial sin leads to another, until the basis for salvation is lost through the destruction of the basis of faith at the moment of death” (37). The state of Ammara is thus the absence of faith that constitutes a meaningless life where the soul no longer separates itself from evil actions and has no sense of how to balance its non-rational and rational sides.

Allah, subhanahu wa ta’ala (the Exalted and Glorified) warns in the Qur’an, “Have you seen the one who takes as his god his own desire? Then would you be responsible for him? Or do you think that most of them hear or reason? They are not except like livestock. Rather, they are [even] more astray in [their] way” (25:43-44). These verses reveal how one who follows his whims and ignores Allah’s (swt) authority over him cannot be a servant of Allah (swt). Such a person has misused the gift of intellect and has gone farther astray than cattle, which neither disobey a spiritual command nor commit injustices in this world.

The second potential stage of the soul is al-Nafs al-Lawwama, which tries hard to abstain from evil acts, consistently questions itself, and constantly repents. Allah (swt) states, “And [by] the soul and He who proportioned it; And inspired it [with discernment of] its wickedness and its righteousness; He has succeeded who purifies it; And he has failed who instills it [with corruption]” (91:7-10). The lamenting soul is crucial as it represents the struggle for change within the self: “That is because Allah would not change a favor which He had bestowed upon a people until they change what is within themselves. And Indeed, Allah is Hearing and Knowing” (8:53).

The lamenting soul aims to become aware of its actions and to stop itself before committing an evil deed, or to replace an evil deed with good. This struggle between the self and the soul fluctuates as one can easily become occupied by the glitter of this world and forget the purpose of one’s existence. Al-Ghazzali narrates that Sufyan al Thawri once said, “Never have I dealt with anything more difficult than my soul, which sometimes helps me, and sometimes opposes me” (Ihya `Ulum ad-Din 57). Therefore, the key to balancing one’s soul in favor of goodness is to understand what the soul needs so that it will not fall into a state of forgetfulness or neglect.

It is with the Mercy of Allah (swt) that He reminds us, “So remember Me; I will remember you. And be grateful to Me and do not deny Me. O, you who have believed, seek help through patience and prayer. Indeed Allah is with the patient” (Qur’an 2:152-153). Strenuous effort, determination, and reliance on Allah (swt) are required in order to begin the difficult process of shaping the self as an ally of the soul. Furthermore, Allah (swt) uplifts those among His servants who struggle to reform themselves, by reaffirming, “Say, O my servants who have transgressed against themselves [by sinning], do not despair of the Mercy of Allah. Indeed Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful” (Qur’an 39:53). The struggling soul is given hope that it may look forward and aim high at achieving an elevated level that is nearer to Allah (swt).

The last and highest stage of the soul is al-Nafs al-Mutma’inna, in which the soul has reached a state of peace and tranquility through aligning its will with the Will of its Creator. Al-Ghazzali remarks, “The aim of moral discipline is to purify the heart from the rust of passion and resentment, until, like a clear mirror, it reflects the light of God” (Kimiya’i Sa`adat 23). The analogy of the mirror enhances the idea that the heart reflects truth only if it is pure. Therefore, one needs to fill one’s heart with complete love for Allah (swt) so as not to be deceived by the outward appearance of the world.

It is the nature of the human being to love what Allah (swt) loves and hate what He hates. The spiritual soul is determined to become one with the commandments of Allah (swt) in order to fulfill the desire to be with Him in Eternity. Blessed is the soul that strives in the cause of Allah (swt), for it not only lives under the shadow and protection of Allah (swt) in this world, but will also be asked to return happily to Him when it has succeeded in preserving its pure and truthful nature. Allah (swt) tells mankind, “[To the righteous it will be said], ‘O reassured soul; Return to your Lord, well-pleased and pleasing [to Him]; And enter among My [righteous] servants; And enter My Paradise’” (Qur’an 89:27-28).

This world is a station created to shape one’s heart and soul into the best of molds; purifying it to be worthy of residing in the eternal bliss of Paradise. Knowledge of the different states can bring a person closer to ascending to the highest state. The third stage is attained through complete love, devotion, and trust of Allah (swt).

Allah (swt) reassures, “And when My servants ask you, [O, Muhammad], concerning Me—indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided” (2:186). May Allah (swt) protect us from a heart that does not fear, eyes that do not tear, ears that do not hear, and from a soul that is not satisfied. Ameen. ̹

ABOUL-NASR is a forth year Economics and International Studies double major at UC Irvine.

 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date 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’”
 
 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: Bill2702
Date Posted: 19 July 2009 at 2:41am
Is it not equally important to explore the scope of your potential?


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Anything free is worth what you pay for it.


Posted By: a well wisher
Date 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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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date 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 - http://www.islamtoday.com/showme_weekly_2008.cfm?cat_id=30&sub_cat_id=2045


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date 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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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 23 July 2009 at 11:57am

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.”



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date 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


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 25 July 2009 at 10:05am

 

Lack of Understanding of Religion

http://www.islaam.com/Scholar.aspx?id=14 - Shaykh `Aa'id Abdullah al-Qarnee

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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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 26 July 2009 at 9:55am

Care in Building Characteristics of the Believers

http://www.islaam.com/Scholar.aspx?id=49 - Shaykh Ahmed Fareed

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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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 27 July 2009 at 9:39am

 

 

Good Character

http://www.islaam.com/Scholar.aspx?id=23 - 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!



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 27 July 2009 at 10:15pm
 
 
 
 
 
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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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 30 July 2009 at 1:33pm

Covetousness

http://www.islaam.com/Scholar.aspx?id=58 - 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".



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 31 July 2009 at 1:18pm

The Hardened Heart

http://www.islaam.com/Scholar.aspx?id=1 - 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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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date 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.

 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 19 August 2009 at 3:26pm

The Perfect Believer

http://www.islaam.com/Scholar.aspx?id=38 - Imam Ibn ul Jawzee

Translated from Sayd ul-Khatir, p. 364

Publ. by Dar Al Yaqeen

The believer is not one who performs the ordained religious duties superficially and avoids what is forbidden only, but he is one whose faith is absolute, with no objection whatsoever arising in his heart and no obsession dwelling in his soul. The more hardships he faces, the more his faith grows and the more his submission strengthens.

He could pray and not see a trace of an answer to his prayers, yet he does not change because he knows that he is owned by One who deals with him in whatever way He chooses. For if an objection was to arise in his heart, he then forsakes the role of the slave and takes on the role of a protester such as that of Iblees (the devil).

A strong faith unveils itself in strong hardships.

A believer sees in Yahya, son of Zakariyya, a fine example. He was killed by a tyrant who confronted him, yet He (subhanahu wa ta`ala), who made him a prophet, did not intervene nor defend him.

Similarly all the tyranny that befell the prophets and the believers was not held back from them. If one goes to think that Divinity cannot answer for them then one is an unbeliever. However if one believes that Divinity can answer for them but chooses not to, and that God (subhanahu wa ta`ala) can make the believers go hungry while infidels are full and inflict the believers with sickness and grant the infidels health, then one is only left with submission to the Owner even when tormented or scorched.

Jacob cried for eighty years when Joseph son of Jacob (peace be upon him) was gone, he never gave up; all he said when his other son was gone too is “May God bring all of them back to me”.

Moses (peace be upon him) prayed against Pharaoh, who killed children and crucified magicians and cut their hands, for 40 years before he was answered.

In such submission the intense of one’s strong faith is manifested not in mere rak`at (bowings in prayer).

So many of those who glorify Qadar were afflicted with tribulations and this did not increase them except in submission and pleasure (with their Lord), and there lies an explanation of the meaning of His words, "Allah is pleased with them" (Qur'an, 5:119 and elsewhere).

Al-Hasan Al-Basree said: people are the same in health but when hardship befalls they show distinction.

 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 20 August 2009 at 1:42pm

 

 

Enumerating The Blessings Of Allah, And Giving The Necessary Thanks For Them

In the Name of Allâh, the Most Beneficent, the Most Merciful

by Imam Al-Bayhaqi
Source: The Seventy-Seven Branches of Faith

Allah Most High has said: Say: Praised be Allah! [27:59] and: If you would count the blessings of Allah you would not be able to reckon them, [14:34] and: Of the blessings of your Lord, speak out, [93:11] and: Remember Me, and I will remember you, give thanks to Me, and reject Me not, [2:152] together with other verses concerning Allah’s gifts to His slaves, and His reminding them thereof.

Bukhari relates that Abu Dharr, radhiallahu `anhu, said, "Whenever the Messenger of Allah, sallallahu `alaihi wa sallam, went to bed at night, he would say, ‘In Thy name do I doe and am I given life again,’ and when he awoke he would say, ‘Praised be Allah Who gave me life after He caused me to die. And unto Him shall be the resurrection.’"

Muslim relates the following hadith from Suhayb, radhiallahu `anhu, "The affairs of a believer are astonishing, and are all good; this is something which is true of him alone. For when something good comes to him he gives thanks, while when something bad comes he is steadfast, which is good for him also."

Abu’l-Hasan al-Kindi recited the following lines:

If you have been given blessings, then look after them
  for sins do away with blessings.

Al-Junayd said, "I once heard al-Sari saying, ‘Because to give thanks for blessings is itself a blessing, one can never cease to give thanks."

Imam al-Shafi`I writes at the beginning of his Treatise [Risalah, one of the formative texts of Islamic legal theory]: "Praised be Allah, Who, whenever He is thanked for one of His blessings, provides another blessing which in turn obliges one to thank Him again!"

According to Ibn Abi’l-Dunya, the following verses were composed by Mahmud al-Warraq:

If my thanking Allah for His blessings is a blessing,
  then I must thank Him in the same measure again.

How can one thank Him save by His grace
  as time goes on, and life goes by?

If a good thing comes, I rejoice heartily;
  if a bad one comes, I receive a reward.

In both cases He gives me a gift too large
  for the minds of men, and the land and sea.

In another version, the last three verses are replaced by the following:

My only excuse is that I am inadequate
  but my excuse is a confession that I have no excuse.

Courtesy Of: Islaam.com



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 21 August 2009 at 1:10pm

The Life of This World

In the Name of Allâh, the Most Beneficent, the Most Merciful

Abu 'Abdirrahmaan Muhammad al-Kanadi

Al hamdulillahi rabbil ‘aalameen wa salaatu wa salaamu ‘ala ashrifil anbiyaai wa al mursaleen nabeeyana Mohammad wa ‘ala aalihi wa sahbihee ajma’een.

Wa b’aad:

Truly, we were granted this life to be tested which of us would remain steadfast in the dhikr (remembrance) and shukr (gratitude) of Allah (Subhaanahu wa ta’aala). Living in a landmine where every step you take can lead to your possible destruction, and not destruction of the body but rather of the soul, we see people being annihilated every single day.

This world is one big attraction, making those who are in reality are meager and full of weakness look strong and mighty, making those who are ignorant seem intelligent, and portraying those who have been misguided and enslaved to their own desires as being the most guided of people.

Know, that no one lives in this dunya except that he will be eaten by it in its entirety or will leave bruised and scarred except for those whom Allah (Subhaanahu wa ta’aala) has mercy upon. Hassan al Basari (Rahimahullah) had some wise words concerning the dunya when he said: "So beware of this land (the dunya) that is falling down and is misleading and deceiving, being decorated by its deceit and having eluded (others) by its delusion, and having killed its people with its hopes. It looks forward with anticipation towards the one who proposes to it for marriage. Hence it becomes like the unveiled bride -all the eyes are looking towards it, and the souls are in love with it, and the hearts are captivated by it". Indeed he was true in his words, as we are all guilty of the crime of being deceived by the dunya with its beauty and glamour. Some of us were fortunate to get out, al hamdulillah, while others have wandered off into the everlasting dark tunnel that had no light at its beginning and has no light at its end, and the only thing that will allow him to leave is death itself. Refuge is sought with Allah (Subhaanahu wa ta’aala) from such an evil ending.

And know for a fact that no matter how much good you may see in this dunya, in reality it is just a wolf dressed in sheep’s clothing. Had there been any good in it, then Allah (Subhaanahu wa ta’aala) would have made it a place of reward, and place of dissension of His mercy. But rather Allah (Subhaanahu wa ta’aala) only sent one of His mercies upon the earth through which we are kind to one another, and rather has made it a place of trial and tribulation and a true prison for the believer. Likewise, had there been good in it we would have seen the Prophet (Salla Allahu ‘alayhee wa Sallam) being attached to it and living in its luxuries but rather he sacrificed it all with full certainty in that which will come after is better and everlasting. Thus, he (Salla Allahu ‘alayhee wa Sallam) said: “The dunya is cursed. Cursed is all that is in it except for the remembrance of Allah, and that which resembles it, a scholar, and a student (of knowledge).”  So do we need anymore proof that this dunya is an end less pit for the one who is not careful and falls into it?

One of the most beautiful words ever uttered were at the end of a seerah lecture where the speaker said referring to the Prophet (Salla Allahu ‘alayhee wa Sallam) "He had the world at his feet, yet not a dinar to his name.” Indeed that’s what true zuhd (asceticism) and taqwaa (piety) is, having the dunya bestowed upon you from every angle imaginable and sacrificing it for the noble face of your creator and sustainer, truly noble attribute that most have lost, except those who have been encompassed by the mercy of Allah (Subhaanahu wa ta’aala). So let us abandon this dunya and its temporary beauty for the joys, which will last for eternity. Let us be the children of the aakhirah and not of the Dunya as 'Ali (Radiya Allahu ‘anhu) said: “Verily the dunya is coming to an end, and the aakhirah is coming to a beginning and they both have children. So be children of the aakhirah and don’t be children of the dunya. For verily today there is action with no account and tomorrow there’s account with no action”.  So let us wear the garments of Imaan (belief) and Taqwaa (piety) as they are the only true garments the cover the 'awrah, and are the only protection from the tribulations of the dunya. Like Allah (Subhaanahu wa ta’aala) said “And take provision, verily the best of provisions is at-Taqwaa" and as He (Subhaanahu wa ta’aala) says, " Verily for the Muttaqeen (people of Taqwaa) is success (paradise)"  and as He (Subhaanahu wa ta’aala) says, “Indeed successful are the believers” and as he (Subhaanahu wa ta’aala) says, "Verily those who believe and do righteous deeds will have the gardens of al-Firdous (the loftiest form of paradise)” .  May Allah (Subhaanahu wa ta’aala) make us of these people. Aameen.

Lastly, before I end off I leave you with the words of the Prophet (Salla Allahu ‘alayhee wa Sallam) "Every man starts his day being a vendor of his soul, either freeing it or bringing about its ruin". He who enslaves his soul to Allah has indeed liberated it and he who enslaves his soul to his whims and desires then let him prepare for a marriage to captivity till death do you part. Proving this point is the statement of the 'Allaamah of raqaaiq Ibn ul-Qayyim (Rahimahullah), "Verily the life of man is in the life of his heart and his soul. And there is no life in the heart except by knowing its creator, having love for him, worshipping him solely, turning to him in times of need, and seeking tranquility with His remembrance. And he who loses this life has lost all good. Even if he attempts to substitute (this loss) with all that is in the world. For verily not even all of the world together would be able to replace this life. And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him" 

So take these two sayings, read them, understand them, and implement them to the best of your ability, and know, without a doubt, that Allah (Subhaanahu wa ta’aala) is the one who grants success.

  • The statement of Fudayl bin `Iyyad (Rahimahullah), "Man's fear of Allah is equal to his knowledge of Him and his renunciation of worldly pleasures is equal to his desire in the Hereafter."

  • Secondly, the advice of Sufyan ath-Thawree (Rahimahullah), "Work for the sake of this life within the extent of your stay in it, and for the Hereafter within the extent of your stay therein."

And Allah (Subhaanahu wa ta’aala) knows best.

May Allah (Subhaanahu wa ta’aala) make us of those people who benefit from admonition and of those who when they are given are thankful, when tested are patient, and when sin are repentful (as these are the keys to success in this dunya and the aakhirah). Aameen.

http://www.kalamullah.com/hearts19.html - http://www.kalamullah.com/hearts19.html


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 22 August 2009 at 2:09pm
 
 
 
“Once, a person was verbally abusing Abu Bakr (may Allah be pleased with him) while the Prophet (peace be upon him) was curiously watching with a smile. After taking much abuse quietly, Abu Bakr responded to a few of his comments. At this, the Prophet exhibited his disapproval, got up and left.

Abu Bakr caught up with the Prophet and wondered, ‘O Messenger of Allah, he was abusing me and you remained sitting. When I responded to him, you disapproved and got up.’

The Messenger of Allah responded, ‘There was an angel with you responding to him. When you responded to him, Shaytan took his place.’

He then said:‘O Abu Bakr, there are three solid truths: If a person is wronged and he forbears it (without seeking revenge) just for the sake of Allah almighty, Allah will honor him and give him the upper hand with His help; if a person opens a door of giving gifts for cementing relationships with relatives, Allah will give him abundance; and, if a person opens a door of seeking charity for himself to increase his wealth, Allah will further reduce his wealth.’”

(Musnad Ahmad)



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 23 August 2009 at 2:40pm

 

Keep Away From Mutual Enmity

When a quarrel intensifies, when its roots go deeper, its thorns become branches and branches increase in number, then the freshness of the fruits of faith is adversely affected. Softness, sympathy, satisfaction and peace, which are encouraged by the Islamic teachings, receive a setback. Performance of worship loses its righteousness, while the self get no benefit from it.

Many a time mutual quarrels perturb the persons who claim to be wise. When this happens, they take recourse to lowly and superficial things, and sometimes indulge in dangerous acts which only increase difficulties and bring troubles. When a man is displeased, his eyes become prejudiced and ignore the camel and object to gnat. Such eyes do not appreciate the beauty of the peacock, for they only see its ugly feet and claws. If a slight defect is present, it turns the molehill into a mountain. And sometimes the internal rancour and jealousy affect them so badly that no hesitation is felt in inventing imaginary stories. Islam disapproves of all these manifestations of ill feeling and advises to abstain from them. It declares their avoidance as the most virtuous form of worship.

The Prophet said: "Listen, may I not tell you something more important than salat, fasting and charity?" The people requested him to do so. He said: "To keep the mutual relationship on the right footing, because the defect in the mutual relationship is a thing which shaves a thing clean. I do not mean that it shaves the hair, but that it shaves (removes) the religion." (at-Tirmidhi)

Many a time Satan is not able to persuade wise men to worship idols, but since he is very keen on misguiding and ruining men, he manages to succeed in driving them away from God, so much so that these wise men become more indifferent in respecting the rights of God than the idolaters themselves. The best method adopted by the devil for this purpose is to sow the seeds of enmity in the hearts of the people. When this enmity develops into a fire and open hostilities result, he enjoys the scene. This fire burns man's present and future into ashes and totally destroys their relationship and virtues.

The Messenger of Allah said: "The Satan has been disappointed that he would not be worshipped in the Arabian Peninsula, but he has not been disappointed from kindling the fire of fighting among the people." (Muslim)

It means that when wickedness takes roots in the hearts, when people start hating love and brotherhood, and when these are destroyed, people then revert to cruelty and enmity, and break all those relations and links which Allah has commanded to be kept; thus spreading corruption on this earth.




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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 24 August 2009 at 12:39pm

The Worry Is One

http://www.islaam.com/Scholar.aspx?id=14 - Shaykh `Aa'id Abdullah al-Qarnee

Al-Hakim reports in al-Mustadrak, "God will suffice he, who makes his worry in life one; and he, who is branched by worries, God will not care in whichever valley of life he perishes".

The meaning of this is that one should concentrate one's worries from beginning to end on obeying Allah subhanahu wa ta`ala and preparing oneself for his meeting, for this is the greatest of all worries, and the greatest of all matters. For this very reason messengers were sent, and books were revealed, and the trade of Paradise and Hell was set, and the Sirat (the bridge over Hellfire) was laid down, and for which the Scale was put forth.

He who Allah made to see and awakened his heart, gathers his concerns and directs his thought towards the meeting with his creator and master. For this matter is enough to engage one and exhaust all the rest.

Furthermore, the more life enters the heart the more the worry and the preparation. You will not find a man knowledgeable in his religion, sound in his mind but had gathered his soul in this very worry. He would not work, stand nor sit down but in awe of God, unique in his highness and the greatest of all duties ordained. His senses would be directed to serving his master and his tongue would only speak of his praise, and his heart would beat with gratitude, and his eyes would show his deep love with truthful tears.

As for he who channels his worries in all matters of life, don't ask about his well-being, for he is anxious, disturbed, perplexed, sorrowful and lost without any sort of benefit. He is forever in continuous sadness because whoever falls in love with life is killed and who lusts for it will fall sick and who serves it will end up disappointed. We ask Allah subhanahu wa ta`ala to channel all our worries in pleasing him, and dedicate our lives for his obedience, and his worship.



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 26 August 2009 at 2:06pm

 
Be like the bee by Ibn Qayyim al-Jawziyyah (RA)


As people are content with the world, so you should be content with Allaah. As they are delighted by the world, so you should be delighted with Allaah. As they are intimate with their loved ones, so you should seek intimacy with Allaah. As they desire to know their kings and their leaders, and to draw near to them in order for honor and status to be conferred on them, so you should come to know Allaah and seek His love, this will lead to the utmost honor and distinction.

Said one of the zuhhåd: "I can never imagine that someone could hear about Paradise and Hellfire and can still waste an hour without performing any act of obedience to Allaah; neither remembrance, prayer, reciting Quraan nor an act of charity or kindness.”

Someone said to him: "I weep profusely."

He replied: “That you laugh while confessing your sin is better than weeping yet being puffed-up with pride because of your deeds. For the deeds of a conceited person will never rise above his head.”

The person then requested: "Please counsel me."

So he replied: “Leave the world to those who hanker after it, as they leave the Afterlife to its seekers. And be in this world as the bee: it eats only good, produces only good, and when it rests upon anything it neither ruins it nor deflowers it.”

Al Fawaa-id, Ibn al Qayyim al Jawziyyah (rahimahullaah), Pg.187


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 27 August 2009 at 12:54pm
 
 
 
 
Knowledge and Hydrocephalus

"...Allah's way of building the human soul is to develop it gradually, just like a building. You build a building floor by floor, placing one brick over the other, etc. until the human soul is fully built.

The human soul cannot be built overnight, it cannot be built overnight. It needs a long time to be built...build it gradually, just like the body grows gradually. When a person is born, he is half a meter tall, for example. One day, he will be seven years old, and one day he will be seventy-five years old. He will grow from being a meter tall to being a meter and a quarter tall, etc. When he gets to be twenty years old, he will be between 170 to 175 centimeters tall.

The human soul is exactly like this when it comes to gradually growing in the religion. This is why the Lord of Honor would reveal the Qur'an one, two, or three verses at a time and would require them to act upon those verses. The Companions of the Messenger of Allah would take one, two, or three verses - never more than ten at a time - and then go act on them. They would then come back, learn some more, and go act on what they learned. As Ibn Mas'ud said: "We learned knowledge and action with the Qur'an."

Therefore, it is very dangerous for you to have a lot of knowledge while having only a modest level of action. The one who hears you thinks to himself 'Ma Sha' Allah!' He hears you talking about this verse from the Qur'an, this hadith, the hadith being authentic, the hadith being weak, 'Aqidah, Islamic history, the Khulafa', 'Umar said this, Abu Bakr said that - may Allah be Pleased with them all. However, you are ten centimeters when it comes to action, and when it comes to knowledge, you are over three meters. There is no balance! This is a disease. Having a lot of knowledge without action is a disease just like having a lot of action without knowledge.

There is a disease in the medical field known as
http://en.wikipedia.org/wiki/Hydrocephalus - . It is when someone's head becomes so enlarged that his body is unable to carry it. I saw someone with his head like this, his body was thin, and his knees were unable to support his head. It could not! This is what many people look like: they learn a lot of knowledge - they memorize, they do not learn - they memorize. However, his head is poised like this while his body and limbs cannot support it. The size of a person's head must be consistent with the size of his body. Otherwise, he will be considered diseased if any part of his body grows larger while the rest of his body doesn't grow. If the medicine he takes all goes to one part of his body - for example, it all goes to his nose - his nose will become bigger than the rest of his head, and he will be deformed!

So, the Religion of Allah is a gradual divine method of developing the human soul just like this. Just like a medicine dropper administers the medicine gradually, they would take two verses or two ahadith, and they would go act upon them just like this..."

['at-Tarbiyah al-Jihadiyyah wal-Bina''; 3/182-183]



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 28 August 2009 at 2:03pm
The Fear of Fame: A Lost Characteristic



The scholars and the righteous of this Ummah always feared fame and becoming well-known amongst the people. They would dislike for their name to be mentioned much and you can see one of them fleeing from the people as if they were a fitnah (trial), whilst at other times you can see one get up and leave the circle of knowledge which he was conducting because the numbers became too many.

Below here are some amazing statements from our predecessors that allude to just how much they held onto sincerity and how much they fled from fame and from being spoken about.


_

Ibn Mas’ood (radhiallahu `anhu): ‘(O people!) Be the springs of knowledge and the lamps of guidance! Stick to your homes and be like a light in the night, revivers of hearts, wearing worn-out clothes, you will then be known by the people of the heavens and be hidden among the people of the earth.

A man said to Bishr: ‘Advice me.’ So he said, ‘Let your mention be unknown…’ And Hushib would be found crying saying, ‘My name has reached the Masjid!’

Both Ibrahim al-Nakha’i and al-Hasan used to say, ‘It is enough of an evil that a man should be pointed at in matters of Deen or Dunya (i.e. out of fame), except him whom Allah has protected. Righteousness lies here’ and he’d point to his chest three times.

Ibrahim ibn Adham: ‘A slave who loves fame has not been truthful to Allah.’

‘Aasim: ‘If more than four people came and sat around Abul-‘Aaliyah, he would get up and leave.’

Dawud al-Ta’i used to say: ‘Flee from people just like you would flee from a lion.’

Imam Ahmad: ‘Glad tidings be to the one whose mention has been hidden by Allah!’ And he would say, ‘I wish for something that will never be… I wish to be in a place devoid of other people.’

Dhul-Nun: ‘Being pleased with being around people is from the signs of bankruptcy’

Fudhayl ibn ‘Iyyadh: ‘If you can get by without being known, then do so. What does it bother you that people will not praise you, and what does it bother you that you may be blameworthy in the sight of people if in the Sight of Allah you are praiseworthy?’

Muhammad ibn al-‘Alaa ibn Musayyib from Basra wrote to Muhammad Yusuf al-Asbahani saying, ‘O my brother, whoever loves Allah loves that he remain unknown (to the people).’

Bishr ibn al-Harith: ‘I do not know a single man who loves fame except that he loses his religion and becomes disgraced. No-one who has fear of Allah, loves to be known amongst the people.’

He (rahimahullah) also said: ‘A man who loves that everyone should know him, will never find the sweetness of the Hereafter.’

Yazid ibn Abi Habib: ‘Indeed from the fitnah of a scholar is that speech should become more pleasing to him than silence and listening.’

Abu Huraira (radhiallahu `anhu) used to say: ‘Were it not for an ayah in the Book of Allah, I would not have narrated to you people (ayah below):

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَـئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

‘Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers.’ [al-Baqarah: 158]

Al-Sha’bi: ‘We tried incredibly hard to get Ibrahim al-Taymi to sit down in the masjid and narrate to the people but he refused.’

Ibn Abi Layla: ‘I met a hundred and twenty Companions of the Prophet (sallallaahu `alayhi wa sallam), and none of them would narrate except that he loved his brother to suffice him of that. And none of them gave fatawa except that he wished his brother would suffice him of that.’

‘Abdullah ibn Abbas: ‘Indeed Allah has slaves who have been silenced by the fear of Allah although they are eloquent in speech.’


He (rahimahullah) wouldn’t allow more than three people to sit in his gathering. One day, more than three came and he saw his gathering had increased so he stood up in fear and said, ‘By Allah, we have been taken and we do not even feel it! By Allah, if the leader of the faithful, ‘Umar (radhiallahu `anhu) were to see someone like me sitting in this gathering he would make me stand up and say ‘The like of you is not worthy of this!’


When Bishr al-Hafi abandoned narrating hadeeth in a gathering, the people said to him: ‘What are you going to say to your Lord when He asks you ‘Why did you abandon narrating to the people the statements of My Prophet Muhammad (sallallaahu `alayhi wa sallam)?!’ He (rahimahullah) said, ‘I will say, O my Lord. You have commanded me to do it with sincerity but I did not find that in me.’

It was said to Sufyan Ibn ‘Uyaynah once, ‘Won’t you sit and narrate to us?’ He (rahimahullah) said: ‘By Allah, I don’t see you worthy of being narrated to nor do I see myself worthy of being listened to.’

Ibrahim Ibn Adham;-

Ibrahim ibn Adham: ‘I never found delight in living except in al-Sham (greater Syria). I would flee with my religion from heights to heights and from mountain to mountain. Whoever saw me said ‘He’s delusional’ and whoever saw me said ‘He’s a porter.’

He (rahimahullah) would also say: ‘The scholars! When they taught they would act (righteous deeds) and when they acted, they would become busy in that, and when they became busy they would be missed by the people and when they were missed, they would be sought out by the people, and when they were sought, they would flee.’

One day he passed by the gathering of al-Awza’i (rahimahullah) and saw that a large number of people had gathered. So he said, ‘If all this crowding was around Abu Huraira, he would have departed from it.’ This reached al-Awza’i who got up and abandoned the gathering from that day on.

Ibrahim ibn Adham was an amazing personality masha’Allah; he tried hard to keep away from the people in fear of them mentioning him too much. But his fame shot up and his name became so widespread to the point that it was said one time ‘He is in the garden’ (where he worked tending to crops), so the people entered it, encircling it, saying ‘Where is Ibrahim ibn Adham?’ So he began to encircle along with them saying, ‘Where is Ibrahim ibn Adham?!’ [Point being here that his name, character and reputation was known but he himself was hardly seen so they didn’t recognise him!]

He (rahimahullah) said: ‘My eye never found solace and delight in a day of this world except once. I spent the night in a mosque in one of the villages in al-Sham whilst I had a stomach sickness. The mu’adhin then grabbed me by my leg and dragged me out of the mosque!’ – He found solace in this because the man did not recognise him and he did not leave the mosque as he was ill and illness had made him remain in the mosque.

____________________

Quotes taken from the book: Ta’tir al-Anfas min Hadith al-Ikhlas by Dr. Sayyid al-’Affani (original sources include Tahdhib al-Hilyah, Siyar A’lam al-Nubalaa, Tanbih al-Mughtarin and Sifat al-Safwah to name but a few)

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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 29 August 2009 at 3:05pm

http://2.bp.blogspot.com/_F833tDwo3xk/SB-bIWaXNBI/AAAAAAAAAYg/fHQvgtzqS_0/s1600-h/CAYVA76D.jpg -  

http://2.bp.blogspot.com/_F833tDwo3xk/SB-bIWaXNBI/AAAAAAAAAYg/fHQvgtzqS_0/s1600-h/CAYVA76D.jpg">

Our So Called Quests Of Knowledge....

It is told of lbrahim b. Adham that he saw a stone on which was written, "Turn me over and read!" He obeyed, and found this inscription: "Thou dost not practise what thou knowest; why, then dost thou seek what thou knowest not?"


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 30 August 2009 at 1:45pm
 
 
 
 
 
If Only This Was In Style.....
 
 
'Urwah bin Az-Zubayr – may Allah have mercy on him – said:

"'Aa'ishah - may Allah be pleased with her - gave seventy thousand (dirhams) in charity, while her own skirt used to be patched."

- 'Abdullaah bin al-Mubaarak in Az-Zuhd wa Ar-Raqaa'iq 1/588, #705


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 31 August 2009 at 2:55pm


Ali radhiyAllaahu anhu said:"I went out one cold morning from my house and i was hungry,craving and the cold had much weakened me, so i took a cut skin which we had with us and wrapped it round me like a jacket and then drew it upto my neck and secured it to my chest in order to warm myself. By Allaah,there was nothing to eat in my house and if there had been anything in the house of the Prophet salAllaahu alaihi wa aalihi wa sallam, he would have sent me some.
I went out to one of the outlying parts of Medina and i saw a man in his garden through a hole in his wall. He said:"O Arab, what about a date for every bucket?" I replied,'yes', so he opened the wall for me to come in and i did so. Then i drew up the bucket and he would give me a date until I had filled my palm. i then said:"I've had enough from you," and then i ate them and drank some water.
Then i came to the Rasoolullahi salAllaahu alaihi wa aalihi wa sallam and sat down beside him in the mosque. He was amongst a group of companions and Mus'ab Ibn Umayr radhiyAllaahu anhu also came upto this, wearing a patched cloak. When Rasoolullahi salAllaahu alaihi wa aalihi wa sallam caught sight of Mus'ab, he mentioned what a blessing was to be found in it and when he saw his condition, his eyes filled with tears and he wept saying,

"How would you like to be able to go out in the morning wearing one garment and go out in the evening in another and for your houses to be just as protected as the Ka'bah?"

We replied:"That day we would be in a good state.Our provision would be sufficient and we would be able to devote ourselves entirely to worship.

He said:"Today your state is better than that day."

[Al-Kanz Vol.3.,pg.321]


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 01 September 2009 at 1:49pm

Individual Responsibility

Sheikh Salman Al Oadah
 
The individual is, without doubt, a part of society and an essential aspect of the Islamic way of life. Allah says: “You began to say: Whence is this? Say: It is from yourselves.” [Sûrah Âl `Imrân: 165]
 
Allah also tells us: “Truly, Allah does not change the condition of a people until they change what is within themselves.” [Sûrah al-Anfâl: 53]
 
Indeed, the very idea of the resurrection and the judgment in the Hereafter is founded on the concept of individual responsibility. The same can be said for our creation. Allah says: “Leave me to deal with the one whom I created in a lonely state.” [Sûrah al-Mudaththir: 11]
 
A person will be all alone, though he might fancy that he will be resurrected along with his wealth, his children, his particular group, or his fellow countrymen. However, the truth is that even his nearest and dearest will forsake him on that day. Allah says: “On the day when a man will flee from his brother, from his mother and his father, from his spouse and his children. Every person on that day will have concern enough to make him heedless (of others).” [Sûrah `Abasa: 34-36]
 
When we observe i`tikâf in the mosque, one aspect of the wisdom behind our doing so might be so we can restore to ourselves our awareness of our individual responsibility. This is because i`tikâf frees us from the outside pressures of our group affiliations and of society as a whole, pressures that normally weigh heavily on our thoughts. When we observe a retreat in the mosques, we as individual Muslims can restore the health and natural state of our minds. The general public can cry out, prod and push, and carry out all kinds of activities. This is why Allah guides us as follows: “Say: (O Muhammad): I do admonish you on one point – that ye do stand up before Allah, - (it may be) in pairs, or (it may be) singly, - and reflect (within yourselves): your Companion is not possessed: he is no less than a warner to you, in face of a terrible Penalty.” [Sûrah Saba’: 46]
 
The clear thinking and reflection that Islam calls for is something that does not follow after the whims of the people, but it demands respect for the opinions of others and to give those opinions due consideration. One of us may disagree with what someone else might say, but he has to be prepared to defend that other person’s right to express what he believes. Each individual has to wrestle with most of the concerns that people generally have. Each Muslim faces most of the problems that confront Muslims today. When a person faces problems without the awareness of individual responsibility that Islam seeks to cultivate in him, that person finds it easy to foist the blame on outside influences. He starts talking about globalization, Zionism, hidden hands, and shadowy powers playing some clandestine game. He might blame the government, the scholars, fate, or history for whatever crisis he faces. He will never think of blaming himself. He takes his own innocence for granted. His views and opinions are always right. He knows it all. If only everyone else would follow his lead, everything would be alright. We might find this same person incapable of solving his own domestic problems, unable to put one and one together to make two, inexperienced, unschooled, and indecisive. He might be incapable of overcoming his bad habits and character flaws.
 
We see this often in a young man who has just recently become religious. He thinks that he has the keys to everything in his hands. He acts as if he, like Christ, can heal the leper and the blind with a mere touch of his finger and resurrect the dead with Allah’s leave. When he talks about the Qur’ân and the Sunnah, he acts as if only he understands it. How easy it is for him to accuse others of ignorance and misguidance. This is a great personal failing and it contributes the general crisis facing the Muslims today and contributes nothing to the solution.
 
Individual responsibility varies from person to person depending on the importance of that person’s position in society, his knowledge and his expertise. Individual responsibility exists within a historical context and is not something that just appears overnight. Responsibility means having to bear burdens, fulfill obligations, uphold rights, and do what is proper.
 
Though individual responsibility is by definition focused on the individual, it reaps rewards for society as a whole.
 
The Prophet (peace be upon him) said: “Every joint in a persons body has charity due upon it for every day that the Sun rises. It is an act of charity to bring reconciliation between two people. It is charity to help a man onto his horse. Likewise, to raise his luggage up to him is charity. A good word is charity. Every step taken on the way to prayer is charity. It is charity to remove an obstacle from the road.” Even holding ourselves back from abusing others – if we find ourselves incapable of anything else – is a form of charity that we give to ourselves.
 
The individual obligations discussed in the classical books of Islamic Law are nothing other than individual responsibilities. All of those obligations are prescribed to develop a person’s Islamic character so that the person can make a positive contribution to society. In spite of this, we find a good number of Muslims preoccupied with general concerns and global problems at the expense of dealing with their own deficiencies. They think about the affairs of Muslims world and neglect the matters affecting them in their own countries. They fret about the state of humanity but fail to correct their own numerous faults or make amends for their own wrongdoings, though they may be perpetrating injustices and be beset by ignorance, indolence, and weakness of faith.
 
If we as individuals are in such a sorry state – where we are misappropriating the wealth of others, engaging in licentiousness, backbiting and slandering people, and operating under vested interests that cloud our judgments – then how can we speak generally about the problems of the Muslims? If we are in such a state, we will ourselves have become pat of the problem. Therefore, in order to solve the problems of the world, we have to starts by rectifying ourselves as individuals. The first steps on the long road to reforming society are the steps we take to reform ourselves. We are easily distracted by the general problems and crises that erupt around the world and forget about the serious problems that exist within our own selves. We neglect the important task of developing ourselves and our thinking – which will contribute to solving our general problems.
 
All of the individuals that make up the organizations, institutions, and nations of the world they have considerable power to make a difference, though they may be unsung by history and unknown in the media. The great expansion of Islam in the early days should not only be remembered in the context of the prominent leaders whose names have gone down in history. All of those who sacrificed, struggles, and even laid down their lives, and all of the women who gave their support and lent their fortitude, they must be remembered as well. Islamic civilization is not to be credited only to the caliphs and rulers, but to all the workers, artisans, thinkers, planners, and investors who built that civilization, though history might only remember the names of the rulers associated with it.
 
The meaning of individual responsibility is embodied in the teachings of the Qur’ân and Islamic thought. It is the essential building block of society.
 
 A building is made of many individual bricks.
 
The Prophet (peace be upon him) said: “The believers with respect to one another are like a building, each one lending support to the whole.” [Sahîh al-Bukhârî and Sahîh Muslim]
 
PLEASE BE RESPONSIBLE-JUST THINK WHO YOU ARE REPRESENTING


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 02 September 2009 at 1:51pm
 
RACE TOWARDS REPENTANCE
 
Wanting to advise his son al-Hasan, Ali ibn Abi Taalib(RA) said,
"My son: Beware of three, be in harmony with three, be modest before three, race to three, flee from three, be in disagreeent with three, fear three, and hope of three.""O my father, please explain," said al-Hasan"Beware of pride, anger, and the base kind of ambition. Live in harmony with Allah's Book, His Messenger's sunnah, and the lives of His righteous slaves. Hurry away from sinning, race to repentance and sprint forward in the pursuit of knowledge. My son, flee from lying, treachery and transgression. Be in disagreement with evil and its people, hypocrisy and its people, and foolishness and its people. Fear Allah, fear the company of those who do not fear Allah, and fear the evil speech of your tongue. Hope for Allah to forgive your sins, to accept your deeds, and to accept the intercession of your Prophet."
 
There was a young man among the children of Israel who worshipped Allah for twenty years. He then disobeyed Allah for twenty years. Then, one day, looking in the mirror, he noticed the whiteness of his beard and was taken aback by what he saw. He said, "O my Lord, I had obeyed you for twenty years and I then disobeyed you for twenty years. Now if I return to You, will You accept me?"He then heard a caller say, "You loved Us and We loved You. You left Us, and so We left you. You disobeyed Us, and so We gave you respite. And if you return to Us, We will accept you."
 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 03 September 2009 at 8:16pm
 
Someone asked Hatim al-Asamm (may Allah the Exalted bestow His mercy upon him) : "On what basis have you developed this special condition of yours, this absolute trust in the Lord [tawakkul]?"
 
To this he replied:"I have chosen four things to know, and have discarded all the knowledge in the world besides." :
 
"(1) I came to realize that my sustenance will not be consumed by anyone other than myself, so I should not be concerned about it;
 
(2) I came to realize that my work will not be done by anyone other than myself, so I must be busy about it;
 
(3) I came to realize that death may come suddenly and unexpectedly, so I must waste no time in order to forestall it;
 
(4) I came to realize that I am in the sight of Allah (Exalted is He) in every condition and circumstance, so I must behave with due modesty under His gaze."

 
 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 04 September 2009 at 2:22pm

 
"There was once a man, we are told, who never held his head up to the sky in all of forty years; so great were his modesty and humility before God, Glorified is He.

Some people assumed that al-Rabi' ibn Khaytham must be blind, because he always lowered his head and kept his eyes half-closed. For twenty years he was a regular visitor to the home of Ibn Mas'ud. When the latter's maidservant saw him, she would say to her master: 'Your blind friend is here.' Ibn Mas'ud used to laugh when she said this. Whenever she went to answer the guest's knock at the door, she would see him with his head down and his eyes averted. Ibn Mas'ud would look at him and say, quoting from the Quran:

    'And give good tidings to the humble.' [al-Hajj, 22:34] (Wa-bashshiri-lmukhbitin.)"

~Inner Dimensions of Islamic Worship by Al-Ghazali 



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 06 September 2009 at 3:17pm
 
 
In ‘Hilyat al-Awliya” (10/287), it’s related that al-Junayd said:


الإنسان لا يعاب بما في طبعه إنما يعاب إذا فعل بما في طبعه


“A person is not to be blamed for his nature. Rather, he is to be blamed if he acts according to his nature.”

This is a very deep statement.


A person should not bring his status as an imperfect human being to serve as an excuse for manifesting blameworthy characteristics and actions. Yes, we were fashioned with varying degrees of negative attributes within us, such as envy, greed, lack of gratitude, arrogance, etc.



However, we were also fashioned with the ability to repel, change, and strive against the inclinations to openly manifest them.


It is possible to abandon negative traits you find in yourself and change your character for the better. You just have to know what you want to become, and want it badly enough to put up a fight whenever the negative traits that get in the way begin to surface.

 



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 08 September 2009 at 1:29pm
 
 
“You should know that the beauty of a person's Islâm lies in his leaving those things that do not concern him. When Allâh(swt) wills evil for a person he puts him through the test of argumentation - when Allâh(swt) wills good for a person he inspires him to do good deeds.
 
If Allâh(swt) takes away your tongue and gives back to you your heart he has been extremely kind to you; but if he takes away from you your heart and gives you back your tongue then know that you are in a serious calamity.
 
~Al-Mutashâbihât fil-Qur’an – Page 11


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 09 September 2009 at 4:01pm
 

 
 
Yunus as-Sadafi’ said:

I have never seen a wiser man than ash-Shafi`ee, I was arguing with him one day about an issue and I left him.

One day, he met me, held my hand and said:
 
‘Cannot we be brothers, even if we disagree about something?’

 
The jurist of Samarkand says that the person who does one good deed should be weary of four things
 (imagine what a person who commits a sin should be afraid of!) :

The fear of not being accepted because Allah says:
‘Allah only accepts from those who fear.’ [Maidah: 27]

 
The fear of showing off, for Allah says:
‘They have been instructed to worship Allah sincerely; religion is for him Alone.’ [Bayinah: 5]
The fear of preserving the good deed because Allah says:
‘Whoever brings a good deed shall have ten times its reward.’ [An`am: 160]
The fear of being deserted in performing good deeds, for Allah says:
‘And my guidance cannot come except from Allah, in Him I trust and unto Him I repent’ [Hud: 88]
 
 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 10 September 2009 at 4:24pm
 

 
Al-Hasan Al-Basri – may Allah have mercy on him – said:

Faith is not by embellishment or wishful thinking, but it is what settles in the heart and is verified through your actions. Whoever says good but does not do good will have his words compared to his deeds by Allah. Whoever says good and does good will have his words raised by his deeds. This is because Allah ‘Azza wa Jall said:

To Him ascends the good word, and the righteous deed raises it. [Surat Faatir: 10]”

- Ibn Battah in Al-Ibaanah Al-Kubraa 3/120, and Al-Khateeb Al-Baghdaadi in Iqtidaa’ Al-’Ilm Al-’Amal #56.



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 11 September 2009 at 4:59pm
 
 
A Principle Regarding The Movement Of The Hearts
 
“…and it is essential to point out a principle regarding the movement of the hearts to Allah so that they become firmly tied to Him, and their blemishes become reduced – or even completely removed – with the Will and Power of Allah.

So, we say:

Know that there are three things that push the hearts towards Allah, and they are love, fear, and hope. The strongest of these three is love, and it is something that is sought after in and of itself, since it is something that is desired both in this world and the next, as opposed to fear, which disappears in the Hereafter. Allah Said: {“No doubt! Verily, as for the awliya’ of Allah, they will not have any fear, nor will they grieve.”} [Yunus; 62] And the whole point of having fear is that it prevents one from deviating from the path he is on. Love puts the slave on the path to his Beloved, and the speed and strength of his journey to Him is in accordance with how strong or weak this love for Him is. At the same time, fear prevents him from deviating from this path to his Beloved, while hope serves as his leader and guide on this path.

So, this is a great principle that every servant must pay close attention to, as he will not attain true servitude without it, and it is an obligation on everyone to serve Allah, and none other than Him.

If it is said that the slave does not always have the love that will push him to seek out his Beloved – in such a case, what can push and move the hearts? In such a case, we say that the hearts can be moved by two things:

Constant remembrance of the Beloved, since constantly remembering Him attaches the heart to Him. Because of this, Allah commanded us to remember Him in abundance. He Said: {“O you who believe! Remember Allah with much remembrance, and glorify His praises in the morning and afternoon.”} [al-Ahzab; 41-42]


Realizing His graces and blessings upon you, as He Said: {“So, remember the graces from Allah so that you may be successful.”} [al-A'raf; 69], and: {“And whatever of blessings and good things you have, they are from Allah.”} [an-Nahl; 53] and: {“…and has completed and perfected His graces upon you, both apparent and hidden…”} [Luqman; 20] and: {“…and if you were to try to count the blessings of Allah, you will never be able to count them.”} [Ibrahim; 34]

So, if the slave remembers what Allah has bestowed upon him, such as laying out the sky and the Earth and the plants and animals that are on it, as well as the inner blessings that He has provided him with, such as faith, etc., this will no doubt serve as a motivating factor.
 
Such is also the case with fear, as the heart is moved and pushed upon discovering the verses containing the threats of punishment, prohibition and discouragement from evil, being taken to account, etc.
 
Such is also the case with hope, as the heart is moved and pushed upon realizing His Generosity, gentleness, and Mercy…”

['Majmu' al-Fatawa'; 1/109-110 Ibn Taymiyyah (ra)]



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 13 September 2009 at 12:56am
 
 
Collected by Ibn ‘Abd al-Barr in ‘Jami’ Bayan al-’Ilm wa Fadlih,’ the chapter titled: ‘The Virtue of Looking Through Books and the Praiseworthiness of Tending to Them’

2414: Abu ‘Abdullah Muhammad bin Isma’il al-Bukhari was asked:

“What is it that strengthens one’s memory?”

He replied: “Constantly looking through books.”

2415: Ahmad bin Abi ‘Imran said:

“I was with Abu Ayyub Ahmad bin Muhammad bin Shuja’, and he was staying in his house. So, he sent one of his sons to Abu ‘Abdillah bin al-A’rabi to invite him over.

The boy returned, saying: “I asked him this, and he said to me: “I am with a group, and when I am done being taught by them, I will be over,” and I did not see a single person at his house. Rather, he had in front of him books that he was looking through. He would look in this book for some time, and then look in another book for some time.”

Shortly thereafter, he arrived. So, Abu Ayyub said to him: “O Abu ‘Abdillah! Glory be to Allah, the Mighty! You stayed behind and prevented us from your presence, and my son said that he did not see anyone with you, and that you said you were with a group, and that you would come as soon as you were done being taught by them!”

So, Ibn al-A’rabi said:

We have company who sit with us and do not bore us

Loyal ones who can be trusted while they are present or away;


They benefit us from their knowledge of what happened in the past

And intelligence, manners, and opinions that are correct;


With no fear of conflicts or bad companionship

 And one does not fear from their tongue or hand;


So, if you say that they are dead: nay! You are a liar

 And if you say they are alive, you are not far from the truth…

2416: It was said to Abi al-’Abbas Ahmad bin Yahya (Tha’lab):

“The people have greatly missed you. If only you could leave your house for just a bit and show yourself to the people so that they could benefit from you, and you could benefit from them.”

So, he stayed silent for an hour, and said:

If we accompanied the kings, they would act arrogantly with us 

 And would belittle the rights of those they were accompanying;


Or if we accompanied the merchants, we would become sorrowful

 And would become mere counters of money;


So, we remained in our homes, extracting knowledge

 And filling with it the stomachs of these pages…

2419: From what was memorized in the past:


What a great speaker and companion the book is! 

 You can seclude yourself with it if your friends bore you;


It does not reveal your secrets, and is not arrogant

And you can gain from it wisdom and uprightness…

2420: Ahmad bin Muhammad bin Ahmad recited to me:

And the sweetest that a youth can desire after piety

 Is knowledge that is beautified for him to seek it;


And for every seeker, there is a pleasure that he desires 

And the pleasure of the scholar is his books…

2421: And he asked me to add to the above, and I immediately followed up with this in his presence:

The book relieves the concerns of its reader 

 And when he reads, his exhaustion disappears;


What a great companion it is if you seclude yourself with it 

 You do not fear it plotting against you, or causing commotion…
2424: Abu ‘Amr bin al-’Ala’ said:
 

“I never entered upon a man or passed by his door – seeing him with a book in his hand, and his companion doing nothing – except that I judged him to be the more intelligent one.”

2425: ‘Abdullah bin ‘Abd al-’Aziz bin ‘Umar bin ‘Abd al-’Aziz said:

“I never saw a better admonisher than the grave, or anything more satisfying than a book, or anything safer than lack of socialization.”

2426: al-Hasan al-Lu’lu’i said:

“Forty years of my life have passed in which I never awoke or went to sleep except that a book was resting on my chest.”



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 13 September 2009 at 6:00pm
 
 
 
 
Tests Of Moral Character

Salman ibn Fahd al-'Awdah

 

Moral integrity and upright conduct are held in high esteem by all people and all religions. They are a fundamental part of the Message of all the Prophets (peace be upon him), so much so that the last of the Prophets – Muhammad (peace be upon him) – said: “I was only sent to perfect good moral character.”

There is no need to speak at lengths on this point, since it is something about which all people agree. You find that even those who campaign against moral character and act immorally and unscrupulously invariably speak highly of moral character and admit to its virtue.

A person might adopt good manners under certain circumstances, simply because they are prevailing or he might do so little by little. Even this is something good. Abû al-Dardâ said – and some narrations have him attribute the words to the Prophet (peace be upon him): “Knowledge is attained only through learning and gentleness is attained only through being gentle. Whoever is intent on attaining goodness will be given it and whoever keeps away from evil will be spared it.” [Târîkh Baghdâd and Târîkh Dimashq]

However, it is not at all praiseworthy for a person to make a show of good character in order to take advantage of others or win them over for some personal benefit or ulterior motive. The true test of a person’s moral fiber is constancy. This is why the old Arabic saying goes: “You see the true character of men when you travel with them.”

A person’s true character shows forth when he is at home in how he deals with his wife through the long years, in hardship and ease, when things are going well and when things go wrong. This is where has to hold himself together and where his patience is tested. His ability to keep clear of vanities, to remain clement and tolerant, and to exhibit good conduct are all tested by his married life and his family life.

The same can be said regarding friendships when a person is constant and sincere regardless of the changing circumstances. How often does a person see his friend as the one who he can rely on in need, only to find that “friend” adds to his hardships when that time of need arrives?

May the lives of those who are faithful and sincere be beautiful and blessed, those who resolve within themselves not to be fickle when circumstances change and not to turn their backs in times of misfortune. How rare such people are.

Long acquaintance and association reveal how substantial or superficial a person’s moral character really is.

There is another important test of moral character that shows how true or false a person’s morals are, and that is the test of power. A person who is weak might exhibit good moral conduct and a present a passive, subdued disposition. He does not do so because it is part of his nature, but simply because he does not have the power to behave any other way.

The Arabic poet al-Mutanabbî said:

Oppression is human nature, so if you find
Someone abstain from it, there is some reason why.


Perhaps al-Mutanabbî borrowed these words from Aristotle who said: “Oppression is part of human nature. Only one of two reasons withholds people form it: religiousness or fear or reprisal.”

When a person is in a position of strength, then his true moral character shows forth. If a person who attains power, wealth, or prestige continues to uphold his moral values, maintains his affection for others, remains humble, and shows clemency to those who ill treat him, this is a sign of the true nobility of his character and the true goodness of his person.

Alas, how often do we find people who are not corrupted by power, fame, and sudden wealth?

A third test of moral character is disagreement. Most people exhibit good conduct with those who agree with them and share their way of thinking, on account of their common interests. However, when differences arise, whether ideological or material, people tend to expose their true selves.

A person of dignity and good character will remain composed and sensible. He will articulate his disagreements in a clear and precise manner. Moreover, he will be respectful when doing so and avoid accusative, insulting, and offensive language. His moral character will prevent him from conducting himself in a mean and lowly fashion, so he will be able to retain his composure while talking to others, in spite of his disagreement with them. He will not react emotionally in a way that detracts from his character and merely demonstrates his inability to prevail on the strength of his opinion.

Another person, in the same situation, will start cursing and hurling accusations at his opponents, acting as if only he is right and everyone else is by necessity wrong. His misplaced anger will destroy the edifice of his good character. He may go so far to concoct lies and make false claims. He might resort to deceptive arguments to make his opponents stumble and deliberately take the words of others out of context.

People like to say that disagreements do not spoil their interpersonal relationships and it is good that they say so, but what really counts is how they conduct themselves in actual practice, not just in theory. I have observed many young, religious people in their disagreements amongst themselves, and have encountered them applying to one another statements so horrid and injurious that it grieved my heart made my eyes well up with tears. They would call each other idiots, insult each other, and accuse one another of deception, heresy, immorality, and unbelief. I would ask myself: When will these sick disputes come to an end? When will they attain a level of moral character suitable for the community that Allah has chosen and favored? When will they put into practice the values set forth by the Qur’ân and Sunnah that teach us how to deal with others, even our enemies, in a decent manner? “And do not let the hatred of others to you make you swerve to wrong and depart from justice. Be just. That is nearer to piety.” [Sûrah al-Mâ’idah: 8]

When will we come to realize that sometimes our motives stem from our own temperaments and emotions, though we might mistake them for religious conviction?

Then I would turn my attention to some writers who were regarded as being educated and intellectual, and not just part of the common folk. However, I found them to be the same, if not worse in their double standards and their shamelessness.

There are aggressive, predatory tendencies and feelings of enmity latent in the hearts of people, lurking in wait. Sometimes, with the mere appearance of a disagreement in ideology or politics, outward appearances of civility are often cast aside and people fall upon one another with the greatest possible ferocity.

When will we learn to preserve our amicable relationships with others when we disagree? When will we keep up the level of decorum that we want people to see from us? When will our moral values and principles translate from theory into a practical way of life, into something that endures throughout our lives and throughout our relationships, no matter how long they last? They must be values that stay with us even if we become powerful or attain to high administrative office, or a prominent media spot, or social prestige, or success in business. They must endure even when we disagree with one another, so we do not have to be always faced with the choice of either destroying our relationships or remaining silent whenever we disagree or see someone making a mistake.

Frankly, though I write all this, I do so with a pen that is hesitant and slow. It is as if it turning to me and asking: “Do you really live up to all of this?” I have to reply: “No, but I promise you that I will try to live up to it, and no matter how often I might stumble, I will keep trying…”

From www.islamtoday.com



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 14 September 2009 at 4:49pm
 

 

"By Allaah! Whenever I endure any adversity I gain four blessings of Allaah in exchange. The first of them is, when the adversity is not caused by my sin (virtue is earned). The second, when the adversity is not greater than my sin (virtue is earned). The third, when I am not deprived of contentment (virtue is earned). And the fourth, I hope for virtues thereby." ['Umar - radhiAllaahu 'anhu]

"There are four things with which Allaah is pleased - the external side of them is blessing and the inner side of them is compulsion. It is a blessing to associate with the pious servants (salihoon) of Allaah, but it is a compulsion to follow them (in deeds). It is a blessing to recite the Qur`aan, but it is compulsory to act according to it. It is a blessing to visit a grave, but it is a compulsion to make provisions for it. It is a blessing to take care of the sick, but it is a compulsion to take a lesson from it." ['Umar - radhiAllaahu 'anhu]
 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 15 September 2009 at 4:59pm
 

 
 
 
 
Hasan al-Basri (rahimahullaah):

“I saw a people from the Companions of the Messenger of Allaah (sallallaahu `alayhi wa sallam) saying:


‘Whoever acts without knowledge, then that which he corrupts and ruins is greater than that which he sets aright. The one who does deeds without ‘ilm is like a traveller without a path, so seek knowledge with such a seeking that does not harm ‘ibaadah (worship) and seek (to perform) ‘ibaadah such that it does not harm ‘ilm.

And a man from amongst them would seek knowledge until it was readily seen from his khushoo’ (humbleness), his zuhd (asceticism), his speech and sight.”

[Siyar A’laam al-Nubalaa]

The link between ‘ilm and ‘ibaadah is one that we must all pay close attention to. If our knowledge is not adding to the quality and quantity of our ‘ibaadah, then it should be a cause for concern because the first benefit we receive from ‘ilm is evident in our ‘ibadah.

We ask Allaah swt for tawfeeq and tafaqquh (understanding)Aameen



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 16 September 2009 at 11:52pm
 
 
Calling Upon Allah with Our Words & Deeds
|Sheikh Salman al-Oadah|
 
 
I once saw a man get angry with a merchant. He turned himself to face the direction of prayer, raised his hands to the sky, and shouted out all of Allah's names in a single angry breath. I was amazed at how well he had memorized this noble list of names. I was equally amazed at his ignorance and the mean-spirited conduct that caused him to mention these names in such an unseemly manner, invoking them in supplication against his brother. How could he rush to angrily invoke those names in a rant at the first inkling of disagreement with someone else? He did not even have time to determine which of two of them was truly in the wrong.

He gave a new meaning to taking Allah's name in vain.

When we beseech Allah by His names, we should do so with dignity, composure, and understanding.

There are two ways that we call upon Allah. The first is to beseech him with our petitions, to entreat him with the concerns we have about our worldly lives and our hopes for the Hereafter. This is what we usually understand by supplication (du`â).

The second way we call upon Allah is through our devotions. We do so by invoking His names in our remembrances, by meditating upon the meanings and significance of those names. We do so by praising Him and glorifying Him as His noble attributes warrant through devotion in our prayers, our remembrances, and in our God-consciousness.

Ibn al-Qayyim observes: "Allah is Knowing and He loves those who have knowledge. He is Beautiful and He loves beauty. He is Merciful, and He loves those who show mercy. He is Kind and He loves those who show kindness to others."

When we take to ourselves something of the light of Allah's beautiful names by learning what they mean and developing ourselves and our temperaments accordingly, then we have truly comprehended His names.

I recall reading, in a book by al-Ghazzî entitled A Good Reminder, a hadîth which reads: "Inculcate in your character Allah's good manners."

Now, this hadîth is not authentic, as explained by al-Albânî in al-Silsilah al-Da`îfah (2822). However, as a statement – as a word of advice – its meaning is a good one.

It is as Ibn al-Qayyim explains, that Allah is Oft-Pardoning and He loves to pardon. Therefore, He rewards and blesses those of us who pardon their fellow human beings. He is Generous and loves for us to be generous as well. He is the Concealer of Faults, and He loves it for us to conceal the faults of those who might have wronged us. He is Merciful, and He shows His mercy especially to those of us who are merciful to others.

One way that we call upon Allah's names through our devotions is by reading the Qur'ân. This is because the Qur'ân is full of the mention of His names. We also do so when we call up their meanings in our minds so that they become a constant part of our lives. In this way, we become more fully reliant upon Allah, more penitent, more mindful of our conduct, and stronger in faith. These are all ways in which we bring Allah's names to full realization in our lives.


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 18 September 2009 at 12:02am
 

 
Ibn `Ata'llah Iskandarani (rahimahullaah) wrote in his hikam:


Do not leave the remembrance because of your lack of presence of heart with Allah therein, because your heedlessness of the remembrance of Allah is more harmful than your heedlessness during the remembrance of Allah. It may well be that He take you from remembrance in which there is heedlessness (ghaflah) to remembrance in which there is consciousness (yaqadhah); and from remembrance in which there is consciousness to remembrance in which there is presence of heart (hudoor); and from remembrance in which there is presence of heart to remembrance in which there is obliviousness to all but the One Remembered, “And that is not difficult for Allah.”



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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 18 September 2009 at 5:23pm
 
 
 
 
Ibn al-Jawzi(ra) said:
 
“Something was causing me a great deal of grief and distress, and I started to think long and hard about how to get out of this situation by any means, but I could not find any way out. then I came across this verse:
 
‘…And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out [of every difficulty].’ (65:2)
 
I realised that Taqwa (piety, fearing Allah) is the way out of every kind of grief and distress. As soon as I followed the path of taqwa, I found the way out.”
 


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 20 September 2009 at 1:01am
 
 
Fear Of Hypocricy
 
Hanzalah and Abu Bakr As-Siddiq (may Allah be pleased with them) went to Allah’s Messenger (peace and blessings be upon him) and said to him:

“O Allah’s Messenger, Hanzalah has become a hypocrite”.

Thereupon, Allah’s Messenger (peace and blessings be upon him) said: What has happened to you?
 
(Hanzalah) said: “O Allah’s Messenger, when we are in your company, we are reminded of Hellfire and Paradise as if we are seeing them with our own eyes, but whenever we leave you and attend to our wives, children and business, much of these things go out of our minds”.
 
Then Allah’s Messenger (peace and blessings be upon him) said: “By Him in Whose Hand my life is, if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the Angels would shake hands with you in your beds and in your paths but, Hanzalah, time should be devoted (to worldly affairs) and time (should be devoted to prayer and meditation). He (the Prophet) said this thrice.”
 
(Sahih Muslim)


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La ilaha ill-Allah, Muhammadur Rasulullah


Posted By: a well wisher
Date Posted: 20 September 2009 at 8:20pm
 
 
 
What is a Person's Worth? 

To what extent should a person’s income affect and control his life, and his psychological well being? What happens when a person, who has made a decent income, suddenly loses his job, or the stock market plummets?  Is he/she not human?

  • What is your “self” worth?
  • What do you have to contribute?
  • What makes you loveable?
  • Are you expendable?
  • Are you important?
  • How do you know?

Many people believe that if they are “worth” something, then they can have “self esteem”.

  • Why is it that so many of us believe that we, as human beings are not worthy of love, respect and dignity if we don’t have the materialistic items that symbolize success?
  • And why do these materialistic things symbolize success?

If we have our spiritual, psychological, emotional, mental and physical needs met, we should be content, right?

  • Where is this craving for more and more coming from?
  • Do we believe that by acquiring more and more, we will become more valuable or loveable?
  • Do we believe in some kind of “magic independence” when we will not need to depend on anyone in the world for anything?
  • And what if that “magic Independence” comes?  What does it buy us?

Identities

Money is a tool that is used to exchange for goods and services that an individual believes will either help them survive, or will help them to better their quality of life. We all have survival needs. And we all have a picture in our minds about what our own role is in helping our own selves, our family and our community to survive. The role that we perceive ourselves as performing serves to give us a sense of identity, a sense of “I”.  The human needs that sense of “I”, in order to survive psychologically.

In today’s world, we have come to attach our identities to the amount of money that we make. On a survival level, this can be very powerful.  Men often identify with the role of provider and protector.  In our contemporary society, we use money to provide and protect our families.  Women are now also among those who feel responsible for providing and protecting with the use of money as well – the pressure is on; and it seems to be increasingly difficult to get the basics – but what are the basics?

  • Are we content with food, clothing, shelter, safety, and each other?
  • Or are we becoming insane with consumerism?

Perhaps we should analyze what we think will make us happy.

The development of identity begins with our awareness of our self in relationship to our environment.  As we develop and grow, we adopt beliefs about what will make us worthy.  We then attempt to develop those qualities within ourselves, and this becomes our self image. If an individual grows up being surrounded by materialistic consumerism, and grows to believe that what they have, rather than who they are, is a reflection of the status of there character as a human being, then this human being is inevitably lost – yet this seems to be more and more the norm.

Self image is a creation of conclusions by the individual about what will make them worthy, and then adapting ones beliefs, behaviors, and desires to assist them in acquiring those attributes or qualities. Those attributes and qualities are then reflected back to us so that we know we are who we think we are.  In today’s world, we are misguided into believing that having more, is being more – and it is spiraling out of control.

Insanity

The problem is, in order to get  the things you need in order to be a worthy person; one of the “good people of the world” , you have to work longer and longer hours, and  spend your money on more materialistic things in order to be able to work…like fast food, and another car. Then, to put the cherry on top, you know you are valuable, worthy, important and loveable, when you become independent.  So, this system of everyone working outside the home, so that we can all buy more “stuff” to make it possible to keep making more money (and then use credit cards for the rest of it) is, in fact, the very system that we have become dependent on for the purpose of independence.  This, my friend, is slavery. This is insanity.

Consumerism has taken over the soul of man using tricks such as the illusion of independence. The marketeers have sold a fragile and false sense of self to the masses.  The modern self-descriptors that many use in to describe themselves in a positive light have been sold to us by thieves — and we bought it.  The idea of “rugged individualism” and other modern self-descriptors used to create a false self identity has resulted in the exploitation of the individual, leaving us vulnerable.  Consumerism has brought us far away from identifying ourselves by our character, and the sense of responsibility that we feel toward our loved ones, and from valuing each other’s contributions to a human system. Materialism has separated us from our own understanding of who we are as human beings, our relationship to our God, our homes, and to each other.  We have become lost in what we do and have, believing that is who we are. We need to find our way home.

Salvation will come when we realize that we are not the restaurants that we eat in, we are not the cars we drive or the neighborhood we live in. We are not our profession, and we are not the money that we make.  We are much, much, more than that.  In fact, we are not our body, we are not our mind…  we are not our beliefs or thoughts…  we are the human being that Allah created, and getting back to that soul is important. Only then can we become aware of our soul’s purpose, and then perhaps, we will be content.



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La ilaha ill-Allah, Muhammadur Rasulullah



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