Ma'rifah

2011-04-25T20:36:00.000-04:00

I am now running three blogging sites devoted to information on Islam. You are reading Ma'rifah, which is devoted to knowledge and spirituality. The other two are Barahin which will be a collection of proofs for various aspects of Islam, and Difa'a which is a collection of debates and arguments in defense of Islam from popular attacks.

Levels of Jurists and How Fatawa are Made

2011-04-25T20:09:00.003-04:00

Category: SOUND

Levels of Hanafi fuqaha and scholars.

1. Mujtahidin fil Shar'a – These are those who don't follow any other mujtahids and are the source of methods and principles to be followed by others.

These include the likes of Imam Abu Hanifah, Imam Malik ibn Ans, Imam Muhammad bin Idris Shaf'i, Imam Ahmad bin Hanbal [may Allah have mercy on them], etc.

2. Mujtahidin fil madhab – These are those who have the capability of deriving ruling (ijtihad) from the sources of Shari’a and even though they disagree with mujtahideen fil shara on certain matters but in principle (usool) they are in conformity with them.

These include the likes of Imam Abu Yusuf and Imam Muhammad bin Hassan al-Shaybani [may Allah have mercy on them].

3. Mujtahidin fil Masail – These are those who derive ruling (ijtihad) in those issues (masail) regarding which there is no report from mujtahideen of the school.

These are the likes of Imam Kashaf, Imam Tawahi, Shams al-Ai’ma Abul Hassan Karkhi, Shams al-Ai’ma Halawai, Shams al-Ai’ma Sarakhsi, Imam Bazdawi, Imam Qadi Khan [may Allah have mercy on them], etc.

4. Ashab Takhrij – This group does not have authority for ijtihad. They just clarify what are not clear in their school books based on other texts of their imams .They very rarely draw some rulings from the nas, when there is none.

Example of this level would be Imam Bazzazi, Imam Abu Bakr al- Jassas and Abu Abd Allah al-Jurjani [may Allah have mercy on them].

5. Ashab Tarjih - This group distinguishes between different narrations within the madhab and decide on those opinions which are better and more accurate than the others among the opinions and reports made in their school.

Example of these would be Imam Marghinani [author of Hidaya], Imam Abul Hassan Ahmad Qudoori, Muhaqqiq mutlaq Imam bin Humam [may Allah have mercy on them], etc.

6. Ashab Tamyiz - This level of muqallid scholars are able to distinguish between strong and weak opinions within the school as well as Zahir al-Riwayah and Nawadir.

They include the likes of Imam Abul Fadl Abdullah bin Mahmud [author of Mukhtar], Taaj al-Sharia Mahmud Mahbubi al-Bukhari [author of Wiqaya], Imam Muzaffaruddin Ahmad bin Ali [author of Majma al-Bahrain], Imam Abul Barakaat al-Nasafi [author of Kanz], as well as Imam ibn Nujaym al-Hanafi [may Allah have mercy on them all].

7. Simply Muqallids - These are those who simply memorized the majority of the hukms and problems and their solutions in their schools of thought.

Many faqihs after 800 A.H. are in this group such as Allamah Ibn `Abidin [may Allah have mercy on him].

Taken from Majuma al-Fatawa of 'Allamah Abd al-Hayy Lakhnawi and Usul al-Fiqh of Dr. Yusuf Ziya Kavakci.

Some include Imam Abu Yusuf and Imam Muhammad bin Hassan al-Shaybani among level 1 in the above. They just agreed with Imam Abu Hanifah.

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Shafi'i Classification:

Imam al-Nawawi, Imam Jalal al-Din al-Suyuti, Ibn Hajar al-Makki [may Allah have mercy on them] and other Shafi`i scholars classified the faqihs in the following manner:

1. Mujtahid al-Mutlaq:

a. Mustaqil: He is a mujtahid in Shari`a.The leaders of the four madhabs belong to this classisfication and are experts in their fields.

b. Muntasib: He is free in the madhab. He follows the methodology of his School, but is free in al-furu' ( detailed issues of fiqh).

They include the likes of Imam al-Qaffalal-Saghir, Imam al- Haramain, Imam Ghazzali, Imam Abu Ishaq al-Shirazi, Imam Abu Ali al-Marwazi [may Allah have mercy on them].

2. Mujtahid al-Muqayyad:

a. Mujtahid in madhhab: They make ijtihad only in their madhabs.

b. Mujtahid fi 'l-Fatwa: This group of mujtahids are those who give fatwa by preferring one of the opinions expressed in their madhab. Shafites do not come down to accept the other levels of scholars as faqihs.

Excerpts from Usul al-Fiqh of Dr. Yusuf Ziya Kavakci.

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Al-Ifta' (Fatwa)

A concept which may also be related to ijtihad is al-Ifta' (to give Fatwa). Fatwa is the Shar`i answer to a question related with an Islamic issue. The plural is Fatawa, the person asking the question is mustafti, and the one who gives Fatwa is mufti.

Mufti must, in reality, be a faqih at the level of ijtihad. So according to the Usul al-Fiqh, real muftis are mujtahids and naming muftis the persons who are not at the level of mujtahids is nothing, but allegorical way (majazi). Muftis, if they are not at the level of mujtahids, are just naqils (narrators/reporter).

Fatwas are given by:

1. Ijtihad.
2. Takhrij.
3. Reporting the view of mujtahids.

Each school of thought has its own way of dealing with the ifta institute with some requirements.

Hanafis have three types of sources:

1. Zahir al-Riwayah: Ijtihads and opinions of Imam Abu Hanifah, Imam Abu Yusuf and Imam Muhammad [may Allah have mercy on them]. This group is the strongest of its kind.

2. Nawadir: These are not as authentic as Zahir al-Riwayah.

3. Nawazil (al-Waqi`at, al-Fatawa): These are the opinions of imams other than Abu Hanifa, Abu Yusuf and Imam Muhammad.

Mufti in each case must mention the mujtahids name he is referring to and the name of the book he is basing his fatwa on. Of course, there are some rules and regulations to be followed by muftis when he is to select one opinion from several opinions available on the subject in his madhhab.The enormous amount of literature already available in this area will help the mufti in his Fatwa.

[Excerpts from Usul al-Fiqh of Dr. Yusuf Ziya Kavakci].

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The steps a mufti must follow in finalizing their fatwa:

1. First, he must find unanimously accepted opinions of Faqihs.

2. Second, he must follow the opinion of Abu Hanifa [may Allah have mercyon him] if there is a conflict of ideas among the Ahnaf with the following exceptions:

a. Imam Abu Yusuf's [may Allah have mercy on him] opinions are to be preferred in Judicial Procedures and witnesses;

b. Imam Muhammad bin Hassan al-Shaybani's [may Allah have mercy on him] views are to be based on Zawi 'l-Arham group in Islamic Inharitance Law;

c. Abu Yusuf and Muhammad must be followed in traditionally changeable rules;

d. If there is any ijma` on these two imams, that must be followed;

e. If one of the opnions have been favoured by later faqihs, that opinion must be depended on;

f. Any rule based on istihsan technique is preferred to qiyas.

g. Any hukm of in which dalil and illah is mentioned is preferable to one which has none.

h. Zahir al-Riwayah comes first, then Nawadir.

3. Third, he will give fatwa based on Imam Abu Yusuf, then on Imam Muhammad if no Riwayah is available from Abu Hanifa. In case, there is none reported from these three imams, fatwa must be based on Imam Zufar, Hasan b. Ziad [may Allah have mercy on them], etc.

4. Then comes Imam Tahawi, Abu Hafs al-Kabir, Abu Ja`far and Abu 'l-Lays [may Alla have mercy on them], etc.

This is the prescribed way which must be followed by general levels of muftis and qadis in general.

[Excerpts from Usul al-Fiqh of Dr. Yusuf Ziya Kavakci].

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There was a thread on SunniForum discussing the complaints with a particular work of the scholar Ibn Abidin (ra) and the over reliance on it by Hanafi 'ulema, and someone suggested the "simple" task of making a new commentary on it, elaborating on each ruling. Here was Mufti Husain's (Ameer of SunniForum) reply:

While the solution might sound simple, it is far from it.

Nobody knows all the masa'il therein that are contrary to the mufta bihi [relied upon position of the madhab] and finding them all would be a mammoth task.

It would first require collecting all the sources used by Ibn Abidin, in addition to hundreds of Hanafi works which he didn't have acccess to.
This would take months, even if carried out by a group of specialists in manuscripts and would costs tens of thousand of dollars.
One folio ( 2 manuscript pages) from Turkey costs between $1-$4, so just one manuscript of 1000 pages would put you back a few thousand dollars!

Then a big group of specialists in Fiqh would be require to take every ruling in the Hashiyah and check up this ruling in all those hundreds or thousands of works.
It could take weeks just to check up one mas'alah!
Imagine the cost of such a project, as salaries would have to be paid to all these specialists, in addition to other costs.

Thereafter, it would have to be seen whether Ibn Abdin
- had quoted correctly from the various works
- had mentioned the various views on the issue correctly
- had relied upon the strongest view.

Wherever any shortfall is found, it would have to be corrected.

I have personally spent weeks researching certain issues, where I found Allamah Ibn Abidin relying upon a view that isn't the strongest in the madhab, due to being unaware of certain important quotes and also due to relying upon certain quotes which seem to be erroneous, then in turn I found nearly every single book of Fatwa after Ibn Abidin relying totally on this weaker view advocated by Ibn Abidin, due to them expecting him to have properly researched the issue!

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The Division of Hanafi Jurists by Era

ʿAllāmah ʿAbd al-Ḥayy al-Laknawī divided the Ḥanafīs into three distinct categories in accordance with the age in which they lived and the importance of their legal opinions:

1. Salaf/Mutaqaddimīn
2. Khalaf/Mutawassiṭīn
3. Mutaʾakhkhirīn

According to Laknawi, the Mutaqaddimīn begin with Imam Abū Ḥanīfah and ends with Imam Muḥammad. In other words, the Mutaqaddimīn are the first generation of Ḥanafī scholars.

The age of the Mutawassitīn begins after Imam Muḥammad and continues until the time of Shams al-Aʾimmah al-Ḥalwānī (d. 448AH, or 449AH, or 456AH).

The age of the Mutaʾakhkhirīn begins after Imam Shams al-Aʾimmah al-Ḥalwānī and ends with Ḥāfiẓ al-Dīn al-Bukhārī (d. 693AH), and includes the likes of Shams al-Aʾimmah al-Sarakhsī (d. 500AH), Marghīnānī (d. 593AH), and ʿAbdullāh ibn Maḥmūd, the author of al-Mukhtār (d. 683AH). (al-Fawāʾid al-Bahiyyah 241, Maṣādir al-Fiqh al-Ḥanafī of Ḥāmid Abū Ṭālib 17)

It should be noted, however, that the above categorization is not unanimously agreed upon, as some of the scholars considered the Mutaqaddimīn/Salaf to be those scholars who studied with the three Imams of the madhhab, namely Abū Ḥanīfah, Abū Yūsuf, and Muḥammad. Everyone else, according to them is considered amongst the Mutaʾakhkhirīn. This consideration takes into account the frequent usage of the term Mutaʾakhkhirīn by Ḥanafī scholars for those who followed Imam Ḥalwānī in age. The above division also doesn’t take into account the scholars who followed Imam Ḥāfiẓ al-Dīn al-Bukhārī and are considered amongst the preeminent scholars of the madhhab. (al-Madhhab ʿinda ʾl-Ḥanafiyyah 3, al-Fatḥ al-Mubīn 19)

From: http://www.ilmgate.org/?p=222

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Source: These were all from posts on SunniForum.com. Special mention to user 'Saad'

The Theologus Autodidactus of Ibn al-Nafis

2011-03-19T22:41:00.005-04:00

Category: SOUND

Otherwise known as al-Risala al-Kamiliyya fil-Sira al-Nabawiyya.

PDF Download Link

The English translation is literal in some parts, abbreviated in others. It was carried out by Meyerhof and Schacht. The Arabic is in the second half of the PDF.

Please download and reupload on other servers because I don't know how long that link will be valid.

Westerners call it one the earliest examples of a science-fiction novel or story.

It's a short story about a man who is spontaneously generated in a cave on a remote desert island and how he reasons out conclusions about the world around him. He's then picked up by another ship and taken to civilization where he continues his conclusions. He deduces most of the major points of 'aqeedah and Prophet Muhammad's (saw) history and mission (without the aid of Scripture), and then goes on to deduce future events that had not yet happened, including some of the major signs of the Day of Judgement (explaining them from a purely rational/scientific standpoint). He also covers some events of the time in which Ibn al-Nafis lived (the attack by the Mongols and the Mamelukes' defense).

So it starts off concerned with philosophy (including some "sci-fi" concerning the events which led to the protagonist's spontaneous generation), then after he's picked up by humans it turns towards theological issues. It ends with "science-fiction", an apocalyptic doomsday scenario (that concurs with Islamic theology/eschatology).

It's considered a Maturidi (well, Ash'ari but Ibn al-Nafis is working almost purely from the Maturidi view here) response to the earlier Philosophus Autodidactus (Hayy ibn Yaqdhan) by Ibn Tufail. That was a more popular work espousing some basic Mutazilah philosophy mixed with Ash'ari theology and Sufism (it was a "thought experiment" response to Al-Ghazali's Incoherence of the Philosophers). That work doesn't get into theology so much (because it was a popular opinion among those with Mutazilah reasoning that reason could not substantiate revelation), but it does cover some spiritual principles (strongly influenced by Sufism, so it's not like some sort of Mutazilah/Rationalist propaganda) as a sort of "replacement" for reason (but to those who don't believe in spirituality, mysticism is just another aspect of self-introspection and insight, and thus a part of the 'aql / Reason). Using his senses (hassi or hissi) and reason ('aql), the protagonist of Ibn Tufail's story discovers God, morality, and science. Regarding the latter, it mostly deals with the philosophy of empiricism (which is the basis for scientific inquiry and in which Ibn Sina, working from the philosophy of Aristotle, made a lot of developments... it's a philosophy that is most obviously shared by Ahlus Sunnah wal Jamaat in case anyone's wondering).

What basically happened is that the Mutazilah emphasized reason and sensory experience (the individual) as a source of knowledge but also claimed that reason could not prove certain aspects of revelation. The debates between Al-Ghazali and Ibn Rushd were basically regarding the primacy of reason versus revelation. The intention behind this from the perspective of the orthodox theologians was that reason is subject to error so it cannot be held equivalent to or higher than revelation. So, naturally, Al-Ghazali had to take a very skeptical stance towards all aspects of rationalism. However, this exercise in and of itself showed that reason and rationalism could back up revelation but was subject to the errors of the mind wielding them. In other words, the Ash'ari and Maturidi schools (especially the Maturidi) uphold the power and scope of human reason ('aql) and sensory experience (hissi) but just do not use it as a source of knowledge equivalent to revelation (or even other true narratives). This is a significant epistemological difference because it's basically a different view of humanity and emphasizes the social nature of humans as opposed to the individual, as the Mutazilah philosophy did. In fact, the philosophy of the Ash'ari/Maturidi thinkers in the natural sciences was superior to the Mutazilah and it was a natural evolution of thought. Just as how primitive Greek thought gave way to the first generations of Muslim thinkers. Imam Ash'ari himself symbolized this transfer of power by the fact of his Mutazilah upbringing, then deciding it wasn't cutting it anymore.

Ibn Sina thought that reason could not prove the idea of bodily resurrection.This work, based on Ibn al-Nafis' own considerable experience as a physician and scientist, showed otherwise. He showed that reason and empirical scientific inquiry could back up revelation. He himself made significant contributions to human knowledge of anatomy and physiology, specifically pulmonary circulation (no doubt because many people feel that the "ruh" is related to the blood's circulation... without the circulation, death occurs). He also covers topics resembling modern notions of abiogenesis (the spontaneous generation of the protagonist in the cave from clay and water) and his defense of "bodily resurrection" with science, though obviously based on the limited knowledge of the 13th century, was eventually borne out by modern scientific theories (it's possible to clone or "regrow" a body or any of its constituent parts from a piece of the original).

The deviancies of the Mutazilah actually arose more out of a faulty reasoning. That was compounded by the role they assigned to reason ('aql) over revelation. The Ash'aris had to basically not only put reason in its proper place, secondary to revelation, but also refute the faulty reasoning of the Mutazilah (their philosophy was wrong even without any theological considerations). This work is a part of the latter effort.

Philosophus Autodidactus ("Self-taught Philosopher")

Theologus Autodidactus ("Self-taught Theologian")

The differences between the sects/schools is apparent in the two works because at the end of Hayy ibn Yadqhan, Hayy realizes society basically sucks and takes a friend from the outside world back to the island where they live out the rest of their days in mystic contemplation. It suggests religious pluralism, as Mutazilah philosophy usually did, because they were unable to make effective arguments for Islam over other religions. It's no coincidence that other philosophers of that tradition (such as Ibn Rushd) actually kickstarted the "secular" tradition in Europe. Their works found an audience in Europe where those thinkers were already grappling with the glaring flaws in Christian theology. This was aided by the fact that Al-Andalus (Spain) was a hotbed of Mutazilah activity.

Philosophus Autodidactus had a profound impact on Europe. You can read about some of that at the Wikipedia page and also here.

Very few Europeans received later developments in the Muslim world because many of the Ash'ari and Maturidi theologians weren't in Spain but back in the Middle East. However, later developments did eventually reach Europe as well (Al-Ghazali's skepticism and Ash'arite doctrine of occasionalism did show up in Europe... occasionalism died out but the skepticism found a strong foothold in the works of George Berkeley and David Hume).

Such is the intellect of Ibn al-Nafis that some of his reasoning would be new even to today's Muslim "Rationalists" (of course it was, he was one of the major scientists of his era whereas today's rationalists' works are often worth less than the paper they are printed on). There is nothing fundamentally wrong with trying to scientifically analyze claims of religion (as the Ash'aris and Maturidis did, evidenced by this work) but the problem arises when one does not realize that this is error-prone subjective speculation and then changes the primacy of revelation over reason. When people do that, problems arise. For example, people who decide that Adam (as) had to have been evolved from other "near-humans" (that he had a mother and father). This is incorrect because the Scripture clearly states otherwise. But abiogenesis ("the study of how biological life arises from inorganic matter through natural processes") in and of itself isn't theologically incorrect at all. As for whether Adam was subject to it, we cannot say because we do not know if the "natural laws" or Allah's Customary Way (jary al-ada) of this world apply to Paradise, where Adam (as) was created.

The Life of Malcolm X by Imam Siraj Wahaj

2010-04-13T13:05:00.002-04:00

Category: SOUND

Source

The Beauty Of Knowledge And How It Enlivens The Heart

2010-04-13T13:01:00.003-04:00

Category: SOUND

By Ibn Rajab Al-Hanbali (ra)

Acquire knowledge because doing so is good. Seeking it is worship. Reviewing it is glorifying Allah. Researching it is jihad. Teaching it to the ignorant is charity. Serving the scholars is a way of drawing near to Allah because knowledge is the path of ascension to the stations of Paradise. It is a companion in isolation and a comrade in distant lands. It speaks to you in solitude. It is a guide to prosperity and a shield against adversity. It beautifies one among friends and is a weapon against enemies.

With it Allah elevates people and makes them guides and bellwethers of good. The scholars are people whose words are sought and whose actions are imitated. The angels long for the scholar’s company and comfort them with their wings. Everything, the fish of the sea, the beasts of the earth, the predators of the land and sea, and the cattle pray that blessings come upon him.

This is because knowledge enlivens the heart against ignorance, illuminates the eyes against darkness, and strengthens the body. It transports the servants to the mansions of the select and the righteous and to the highest ranks in the world and in the Hereafter. Contemplating it is equivalent to fasting, and reviewing it is equivalent to the Night Prayer vigil. With it, kinship is united and the lawful is distinguished from the unlawful. Knowledge is an imam which leads to righteous actions. It is craved by the people destined for Paradise and shunned by people destined for Hell.

Source: Warathatu’l-Anbiya’; Imam Ibn Rajab al-Hanbali (ra)

Sin Leads To More Sin

2010-04-13T12:51:00.001-04:00

Category: SOUND

Imaam Ibn al-Qayyim (ra) writes regarding sins in his book ad-Daa wa Dawaa:

And from it [i.e consequences] is that the sin produces more of its like and multiply, so much so that it becomes overwhelming for the slave to leave it off or find a way out.

Just like some of the salaf used to say:

From amongst the punishments of committing sins is that they lead to more sins and from the rewards of performing good deeds is that one performs more good deeds, so if a slave performs a good deed another good deed calls towards him proclaiming do me too!

And if he does it a third good deed proclaims the same thing and so on.

So the reward is multiplied and the good deeds are increased.

And the same thing applies for sins, until performing either good deeds or committing sins become firmly imbedded habits and part of a person’s character.

So if a righteous person was to leave off a good deed then that would weigh him down immensely and he would feel as a fish taken out of its water until he is brought back into it so that his heart finds peace and tranquility again.

And if the sinner was to turn away from his sins towards obedience then he would feel an immense constriction of his soul until he made himself firm upon that righteous action.

To such an extent that a lot of sinners commit sins without acquiring any pleasure from it rather they commit it due to the pain and anguish they feel leaving it off.

And a slave does not cease to perform acts of obedience, loving it, but that Allah through His infinite Mercy sends angels to him encouraging him towards obedience and righteousness. And makes him leave his bed and laziness altogether.

And a slave does not cease to commit sins, loving it, but that Allah sends devils upon him edging him on [in sin].

So as for the first one then he sought strength in righteousness and asked for aid [from the angels] so they became from amongst the greatest of helpers.

And the other strengthened his army of evil with help [from the devils] so they became aids against him.

Source

"The Goodly Life"

2010-04-13T12:48:00.003-04:00

Category: SOUND

Transcript:

“The Godly Life”
Sheikh Muhammad Mukhtar Ash-Shinqiti

Life, is either for a person, or against him
It's hours and seconds, days and years pass him by
Leading him (by his actions) to the Love and Good Pleasure of Allah
until he is amongst the people of Ultimate Success and the Gardens of Paradise
or they are against him, leading him (by his actions) to the Fires of Hell
and to the Anger of the One, the Just Ruler [Allah]

Life, either it will make you laugh & rejoice for an hour
over which you will cry for an eternity (in the Hereafter)
or it will make you cry for an hour
over which you will laugh & rejoice for an eternity (in the Hereafter)

Life, is either a great blessing for a person,
or an adverse affliction against him

This is a life which was lived by the earliest generations
by our fathers and forefathers
and by all those who preceded us
All of them, returned to Allah with what they used to do [their deeds]

"Life" refers to every single moment that is lived within it
and every hour spent within it
And within all of these, we live a life that is either for us or against us

Thus, the successful and happy person
is the one who sees life, and recognises it's reality and true nature
For by Allah, it is a life that frequently causes some people to weep, their tears never drying
and frequently makes others laugh, their laughs and joys then never to return

My beloved, Allah has made this life as a trial, a test,
an exam, in which is made apparent the true nature of His slaves
Thus happy is the one who is made successful (in this exam) by the Mercy of Allah
while miserable & banished (from salvation) is the one upon whom the Pleasure of Allah becomes forbidden (through this exam)

(Know) for every hour that you live, either Allah is pleased with you in this hour (by your deeds)
or the opposite, we seek refuge in Allah from that
Therefore (by this hour) either you come closer to Allah
or you stray further from Him

Thus it may be, that you live a single moment of love and obedience to Allah (by your actions)
by which are forgiven the inequities of your life
and a lifetime of sins
And it may be that you live a single moment in which you deviate purposely from the Path of Allah
distancing yourself from His obedience
which then becomes a cause of misery & distress, for the rest of your life
We ask Allah for His Safety and Pardoning

In this life there exist two seperate 'callers'
The first, is anything that calls to the Mercy, the Good Pleasure and the Love of Allah (be they thoughts or actions)
The second type of caller, is anything which invites to the opposite of that
(Such as) a desire or lust that incites one to evil
or a sudden sinful whim that may result in an evil ending (dying in bad or sinful circumstances)

Thus it may be, that a person within a moment of his life, weeps;
a weeping of regret and repentance over his negligence towards his Lord;
and by (these tears) Allah changes his evil deeds into good deeds (on his record)

But how many a people continue to commit sins?
how many a people still indulge in evil?
how many a people continue to distance themselves (from Allah),
frequently travelling away from their Lord (by their actions)?
Thus all of them are distant from the Mercy of Allah
unbeknownst to them, strangers to the Good Pleasure of Allah

Then comes upon them that hour, that exact moment (of penitence),
which is what we are referring to, by "the goodly life",
in order that they shed tears of regret and remorse,
and that a reason for anguish in the heart may be ignited,

Such that the person realises how long his alienation from Allah has been
and how long his absence from his Lord truly has been
so that he may then say, "Indeed I am turning to my Lord repentant, remorseful,
and in hope of His Mercy and Good Pleasure!"

This time (of penitence) is a person's key to happiness and contentment,
the time of regret.
It is as the scholars say,
"Indeed man sins a great deal,
but if he is truly sincere in his regret and repentance,
Allah will change his sins into good deeds"

Thus his life too then becomes pure and goodly,
by the purity and truthfulness of that regret and repentance
and by the sincerity in the very distress and pain felt within himself

We ask Allah the Greatest, Lord of the Honourable Throne,
to give life to this blessed caller to His Mercy, within our hearts
and to the pain we should feel when we are neglectful towards Allah and His Commands

My beloved, every single one of us needs to ask themselves a question,
we need to ask ourselves day and night,
How many nights are spent awake in activity?
and how many hours are passed (in this way)?
How many have laughed in this life?
And (most importantly) was Allah Pleased with this laughter?

How much of this time was spent in entertainment and enjoyment in this life?
Was this enjoyment one that Allah was Pleased with?
How many nights were spent awake (in activity)?
Was this staying awake (and what you did in those nights), pleasing to Allah?

And so on and so forth,
(These are) questions that he should be asking within himself
But a person might wonder why he should be asking these questions (i.e. what's the point)?

Yes! You must ask yourselves these questions
as passes not the instant of a blinking of an eye,
nor a fleeting moment in your life,
except that you are living in and experiencing the Blessings of Allah!

Thus it is from great respect and humility towards Allah
that a person remains constantly aware of the greatness of the Blessings bestowed upon him

From this humility is to truly feel and acknowledge that the food we eat,
belongs to and is provided by Allah

And that we quench our thirst with a drink created by Allah
And that we are shaded and sheltered by a roof provided by Him
And that we walk forth upon a ground provided by Him
And that without doubt we are living in and experiencing His every Bounty and Mercy
So what could we possibly have to offer Him in return?

(So it's important) a person asks himself these questions.

(For example) doctors say that there exists a substance in a person's heart,
that if it were to increase or decrease by 1%
he would die instantly...
So (think) in which courtesy and kindness,
which mercy and compassion from Allah does mankind enjoy, experience and live in!

(Even if) a person asks himself about the Mercy of Allah alone,
When he wakes up in the morning,
possessing his hearing
possessing his sight
possessing his physical strength,
who is the one safeguarding his hearing?
Who is the One safeguarding his sight?
Who is the One safeguarding his intellect?
Who is the One safeguarding his very soul?

He must ask himself, who is the One protecting all of these things?
Who is the One who Bestowed him with good health and wellbeing?

(Think of) those who are sick, lying on white beds (in hospital)
those who are sighing and in pain (from illness),
By Allah, through these great blessings Allah conveys His Love for us,
The great blessings of good health, wellbeing, security and safety
All of these are provided purely so that we may live a goodly life

Allah, praised & exalted is He, desires two things from His slave:
The first is that he carry out his obligatory duties (e.g. prayer)
and the second, is the abandonment of all Allah has forbidden and held him back from

As for the one who claims that closeness to Allah
entails a life of suffering or limitations
Then such a person without doubt has erred greatly in how he perceives Allah

For, by Allah, if you do not purify and make good your life by closeness to your Lord,
you will never be able to do so by way of anything else

And if you do not purify and adorn your life by carrying out your obligatory duties to Him,
and abandoning all that He has forbidden,
Then by Allah, you will never be able to so by way of anything else

A person may experience every single pleasure life has to offer
but by Allah, he will never experience anything more pleasurable,
more beautiful than servitude to Allah
by carrying out his obligations to Him
and leaving all that He has forbid him from

(In life) you are subjected to two choices,
whenever you are faced with a matter,
you have the choice to either do it or not do it

If you decide to go forth and do anything in this life,
ask yourself, "Has Allah permitted you to do this thing, or not?"

Since the human being himself is owned by Allah
the hearts are all owned by Allah
and the souls are all owned by Allah

Thus a person should,
whenever he wants to do something or hold back from it,
ask himself, will Allah be pleased with you (by this action)?
If so, then let him proceed
Or, will Allah not be pleased by this action?
If not then he should hold himself back.

For, by Allah, a person does not proceed with an action nor hold back from it,
requesting Allah's Mercy (and counsel in the decision),
except that he pleases his Lord in the process

Therefore true happiness and a goodly life are only to be found in closeness to Allah

Closeness to who?
To the King of Kings
the Controller of the Heavens & the Earth
To whom belongs the Ultimate Command, all creation
and the perfect arrangement and measure of all that exists

Thus you may find that man is always
in a state of anxiety and weariness
You may find an individual who has everything he desires
But by Allah, you will find most of those who have all they desire
suffer from mental or psychological problems,
from anxiety and depression,
most of them are extremely unhappy and dissatisfied with their lives

Go and look for the wealthiest person
and you'll most likely find him to be from
the most miserable people in life

And has made the sweetness and savour of life to be found,
in being close to Him

And has placed the key to a pleasurable, amiable life,
in a pleasurable, amiable relationship with Him

(If we look at just) one prayer that a person performs
from the 5 obligatory daily prayers;
at the moment of completing his bowing and prostrating
and completing his servitude to his Lord,
then at leaving the place of prayer,
he feels a great sense of ease and peace within himself!

By Allah, even if he were to spend all the wealth on the earth
(in attempt to buy this feeling)
He would be unable to seek a way to it.

Thus the goodly life is found only in closeness to Allah
A pleasant, comfortable life will only be found by a closeness to Allah
If a person does not purify and make good his life
through this close relationship,
then by who (or what) will he....?

Chart of Tasawwuf

2009-06-04T06:22:00.002-04:00

Category: SOUND

Source: Ashrafiya.com

Meeting of Imam Malik and Imam Abu Hanifa

2009-06-03T14:20:00.003-04:00

Category: SOUND

Before Malik and Abu-Hanifa’s encounter, Imam Malik used to say, “Beware of the people of opinion.” Abu-Hanifa’s school was called the “school of opinion.” Before their meeting, there was a lot of talk and exchange of letters but they only met during the rituals of the Hajj.

When they finally met, they chose to address three issues which were viewed differently by each party. The first jurisprudential issue was about how to address hypothetical questions; things that had not taken place yet. In Imam Malik’s juristic school of thought, we should not imagine situations and ask about things that have not happened, as this distracts people from already existing issues and lead to controversy. Imam Malik brought his evidence from various ayahs and ahadith. He stated the ayah where Allah (SWT) says what can be translated as, “They ask you concerning the new moons (Literally: crescents).” (TMQ, 2:189). Such questions are meaningless. Allah (SWT) replies in the ayah, that can be translated as, “Say, “They are fixed times for mankind, and (for) the Pilgrimage.” (TMQ, 2:189)

His other evidence was that Omar Ibnul-Khattab (RA) cursed the one who asked about situations that have not happened and used to say, “Do not engage us with things that have not happened, keep people busy with the truth instead.”

People used to come to Imam Malik and ask him hypothetical questions and he used to get angry and tell them not to ask about things that have not happened yet. Those people were usually from Iraq where Imam Abu-Hanifa was, who supported this kind of questions.

As for Imam Abu-Hanifa, his approach was based on inventing situations that have not happened. He invented 60, 000 such situations.

In their meeting Imam Malik disapproved Imam Abu Hanifa’s view. Abu-Hanifa replied that the circumstances in Iraq are different from Madinah. Iraq is the capital of the Caliphate and everyday there are new things being introduced and they should be prepared, while in Madinah problems are fixed and limited.

Then, he gave an example when he discussed with his students a situation of a woman whose husband traveled and was absent for so long that she thought he was dead and hence she married another man. Suddenly, the man returned. What should be done then? Imam Malik wondered why they would ask about things that have not happened, but Abu-Hanifa said that in Iraq, where soldiers went on conquests, this might occur and they should be ready for such situation. Imam Malik was silent.

Imam Abu-Hanifa reminded him of what the Prophet (SAWS) said when a man came to him saying, “Imagine if a man comes to take my money, what shall I do?” The Prophet (SAWS) told him not to give it to him. The man asked again, “Imagine if he fights me?” The Prophet (SAWS) urged him to fight him too. The man asked, “Imagine if he killed me? The Prophet (SAWS) said that he would be a martyr. The man asked once more “Imagine if I killed him?” The Prophet (SAWS) said that the man killed would go to the hellfire.

Abu-Hanifa said that the Prophet (SAWS) was asked by about a hypothetical situation four times. When Malik said that this was for a purpose, Abu-Hanifa replied, “In Iraq we do it for a purpose too.” Then, Al-Layth Ibn-Sa’ad said, “Glory to Allah. By Allah, you are enriching Islam.” Imam Malik kept people away from indulging in trivial issues and Imam Abu-Hanifa was questioning the future to protect people. That was what the Prophet (SAWS) did. He forbad asking about things that are hypothetical and replied to an important situation that could happen in the future.

Both Imams reached a conclusion of holding on to what they were doing, but to then integrate both approaches for the benefit of Islam.

The four principles previously mentioned certainly to this debate. Their difference of opinion is a natural phenomenon because the minds and environment of Iraq are unlike those of Madinah. Their difference of opinion resulted in an environment that enriched Islam. The calm and honest dialogue helped in presenting the various opinions and truths from all aspects. Meanwhile, the manner of conversation between both men was civilized, polite and outstanding.

The issues they discussed were not petty. Nowadays some people leave the obligatory issues related to the unity of the Muslims and dispute over trivial matters. Both Imams differed on core issues, but there was love and understanding between them.

The second issue which the imams disagreed on was that of the consensuses. In Islam, in order to reach a solution for any question is look it up in the Qur’an. If you did not find it, to look it up in ahadith, if not; then apply the rule of the consensus of the scholars.

Imam Malik believed that the consensus should be that agreed by the people of Madinah only because the companions of the Prophet (SAWS) lived and died there and so did his nine wives who saw all his actions and witnessed all his deeds. They are about 10,000 companions.

A man came to Imam Malik and asked him about disputed matters. The Imam said, “Search for the opinion of the people of Madinah. When you find it, be sure that it is the truth.” He said to another one, “You can find knowledge in Madinah, as Qur’an was not revealed in Euphrates (meaning Iraq and Abu Hanifa’s school).”

Imam Abu Hanifa was 13 years older than Imam Malik, yet he respected him. He replied, “Malik, the conquests during the reign of Omar Ibnul-Khattab distributed the Companions (RA) all over the world. You say that in Madinah there are 10,000 companions. In the last battle of the Prophet (SAWS) there were about 120,000 companions, so where are the rest? You cannot deny that Omar Ibnul-Khattab sent the companions particularly to teach people in different countries.”

He started to numerate some companions such as Mo’az Ibn-Jabal whom the Prophet (SAWS) described to be the most knowledgeable and sent him to Yemen. Also, he mentioned Abdullah Ibn-Mas’od whose way of reciting Qur’an was recommended by the Prophet (SAWS) for the people. He added the names of Abu-Dthar, Zobair Ibnul-A’wam, and Sa’ad Ibn-Abu-Waqqas in Egypt, Hudthayfa Ibnul-Yaman, Abdullah Ibn-Mas’od, and Ali Ibn-Abu-Talib in Iraq, Abu-Ubayda Ibnul-Jaraah, Bilal and Abul-Dardaa’ in Syria, etc.

Then, he narrated the hadith of the Prophet (SAWS) where he said that his companions are like the stars any of which can guide people. Imam Abu-Hanifa went on to say that the brilliance of Omar Ibnul-Khattab is what led him to send the companions all over world and kept some in Madinah to keep a balance. Thus, Imam Abu-Hanifa showed Imam Malik that the distribution of the companions was for the sake of the integration of the ummah.

Al-Layth Ibn-Sa’ad said, “By Allah, this also, is an integration of the ummah.”

When you look from another angle you can see another aspect of the truth. This is the virtue of difference; to help you see the truth from all its aspects. If all people think alike, they will see only one side of the truth, but Allah (TWT) whose name is the Truth wants you to see all the sides.

The third issue tackled in the meeting was about the school of opinion and hadith. Imam Abu-Hanifa expands the explanation of the ahadith to the extent that he concluded 100 lessons from one hadith. Imam Malik saw that it as an exaggeration and overloading the hadith which the Prophet (SAWS) did not want.

Imam Abu-Hanifa replied that in Iraq, Greek, Roman and Persian philosophies and sciences are invading them, so he needs to keep people fixed on the path of the Prophet (SAWS). That is why he was searching in ahadith to counter the new ideas. On the other hand in Madinah, there are none but the companions and their followers, so there is no need for expansion in elaborating ahadith. Al-Layth Ibn-Sa’ad said, “This too is integration” Both Imams complement one another in keeping Islam.

If you discuss your problems calmly and honestly with your wife of husband, many problems will be solved. Similarly, if the politicians in Iraq, Darfur, and Lebanon, the religious scholars and the scientists do the same, many problems will be solved.

After the two Imams left the meeting, Al-Layth Ibn-Sa’ad, an Egyptian Imam whose juristic school of thought was just as superior as the other four Imams but had no students to spread it, was keen on knowing the impression of both sides.

He went to Imam Malik and asked him. Malik wiped his sweat and said, “By Allah, Abu-Hanifa made me sweat. By Allah, he is a true jurist. I’ve never seen a man debating like that. By Allah, if he told you that this iron rod is made out of gold, he would convince you.”

Al-Layth went to Imam Abu-Hanifa who said, “I debated hundreds of men, but have never seen a man accept the truth as fast as him.”

We need to teach the coming generations these manners. This is important for everyone; journalists, politicians, people working in the media, scholars, husbands and wives, parents and children.

What happened after that? First, Imam Abu-Hanifa sent his son Hammaad to Madinah to learn the jurisprudential approach of Malik and his book ‘Al-Mu’ata’. Then, Imam Malik asked for the books of Abu-Hnifa to benefit from them.

Meanwhile, Muhammad Ibnul-Hassan, a student of Abu-Hanifa’s, held a session in Iraq to present the approach of Malik.

Once, Imam Abu-Hanifa sent to Imam Malik consulting him on an issue before announcing his opinion to the public. Abu-Hanifa did not agree about naming a sinful person a disbeliever. Imam Malik agreed, so Abu Hanifa announced it. This did not arise from one meeting only, but there were numerous correspondences which contributed more to their integration.

The Abbassid Caliph Al-Mansour once came to Imam Malik offering him to cancel all other jurisprudential approaches, making Malik’s approach prevail, and also writing his book in gold and keeping it inside the Ka’ba.

Imam Malik who once rejected all other approaches and asserted on the opinion of the people of Madinah told him not to do so because the companions of the Prophet (SAWS) are spread all over the world. Those were Abu-Hanifa’s words from their encounter.

Look at the superb manners and morals of differentiating with someone as well as handling the truth.

The first principle indicates that difference is a universal fact that needs to be respected. You have to respect that variation is a part of our existence. The second principle shows that variation complements us; it is an advantage and not a drawback. You have to look at this as an enriching advantage. The third principle is that at the moment of dispute, calm and honest dialogue helps you see the truth from all perspectives. Truth is one, but it has many aspects and paradigms. The fourth and final principle is that at the moment of conflict; never forget the proper manners of dialogue. You must believe in those four principles as the basis of coexistence.

Source: SunniForum.com

An Exposition of the Hearts: Part 2

2009-05-15T07:31:00.003-04:00

Category: SOUND

[Note, Imam al-Ghazali is using slightly different terminology here, referring to what we might know as the Nafs or Self as just the soul, not to be confused with the pure Ruh or soul. From our perspective, both are from inside of us and some might not even be able to tell the difference between the two.]

On the subjugation of the soul and the enmity of Satan

It is the duty of the intelligent person to overpower the desire of the soul with hunger. This is because hunger results in subjugating the enemy of Allah. The Messenger of Allah (saw) said: "Satan flows in the body of man just as blood flows in his body. So constrict his passage ways with hunger."

...

Some wise people have said that the person whose soul overpowers them becomes a prisoner in the love of its desires, confined in the prison of its sins, and it prevents his heart from benefits. The person who irrigates the land of the limbs with desires has in fact planted in his heart the tree of regret.

Allah created the creation under three categories.

(1) He created the angels, gave them intelligence, but did not give them desires.
(2) He created animals, gave them desires but did not give them intelligence.
(3) He created humans and gave them intelligence and desires.

So the person whose desires overpower their intelligence, then animals are better than them. And the person whose intelligence overpowers their desires, then they are better than the angels.

What do they mean by 'desire'?

If people understood the one fundamental principle about the human experience, then most of their problems would cease to exist. That is, the human experience is a subjective one. We are always going to be ruled by biases, it is up to us whether to accept the ones we mistakenly inherit as children or to consciously decide on our own as an attempt to guide our own lives in a direction of our choosing.

See all those updates on my blog where I quoted the Roman Stoics or newer Western philosophers like Descartes. Anything which pleases or displeases someone, including desires, is simply a judgement passed by the mind. One that is alterable. This is unanimous insight into our nature by all human civilizations. Some emphasize it, some do not.

It isn't simply a problem of indulging in desires, because even Islam allows for the fulfillment of basic desires. Or rather, needs. Islam recognizes needs. What turns a need into a desire? The specific expression of it. You need food and other people. The objective truth of the matter is any food or any people would do (or rather, what Allah says would do which is a little more specific). The subjective nature of our experience, however, leads people to conclude one kind or type of something is preferable to the other. This is due to desires being learned from constant exposure and/or socialization/indoctrination. So while we all know to what extent our desires should be controlled, our needs fulfilled, we tend to assume that our current state at any given moment actually means anything.

I need food. I like apples. I value apples over other food and tend to assume that this means something, that apples are therefore significant in some way and my desire for them a meaningful expression of my deeper soul or something. When the truth is, I learned that like for apples from a younger age. We're always learning, adapting, etc in this world, and it's impossible to know what's going on at a younger age when we start learning so much. Say apples in this case are forbidden by Allah for whatever direct or indirect harm they may cause. I know that to curb this desire, I can indoctrinate myself with a new preference. One that I choose. But I'm loathe to do so because... I think apples mean something, not realizing that this "feeling" of something deeper for the apples is merely another layer of manifestation of the desire to begin with. Desires permeate the highest levels of our consciousness and thought processes. They were imprinted into our subconscious minds from first (and repeated) exposure, and now the subconscious guides the conscious. It becomes difficult for me to realize that the only reason I like apples at all is because I had already gone through a period of adaption, socialization, indoctrination, orientation, whatever you want to call it. One that I had no choice or control over due to my young age. It is no more meaningful than anything else I might choose to re-indoctrinate myself with (probably less so, because I make a conscious choice in the latter).

If, as in this case, apples are bad, then I've formed "meaningful" attachments to bad things, and I'm well on my way to disaster because now my very soul is inclined to haraam. And all for what? Something that is seemingly random to the casual observer, completely without meaning or significance. The only significance to the lot that you're dealt in life, is that you have to deal with it. Not the 'lot' in and of itself. It's a means to an end. Everyone is given a 'lot' and everyone has to transcend it to become their own person, not a product of their times. The means is to reprogram yourself according to your own will and conscious choice, otherwise we would simply be products of whatever random occurrences combined to form our childhood, with no correlation to what is good or preferred by Allah. And this is the state of most of humanity today.

This thing, this "preference beyond the need" is a desire. And it is this which, if not ruled over by intelligence, turns men into animals. And if controlled by our intelligence (meaning, oriented in the proper direction for Allah), elevates us above angels.

We never respect desires. We only respect people and their souls/Selves, even if that includes an inability to reckon with their desires. Thus only a few things are made unlawful in Islam. If people want to waste time preferring one kind of food over another that is harder to obtain, so long as it does not take away from religious responsibilities and both are lawful, then it's okay. What's okay? Not the preference. But the inability by the person to control their Nafs, their weakness. Better to give some leeway rather than have people self-destruct under the burden. There are more important things to do than worry about food, such as ibadat and tasawwuf. The latter provides a means for circumventing the Nafs and defeating it if a direct attempt at resistance is impossible.

On negligence and inattention

Negligence increases remorse. Negligence removes bounties and comes as a barrier in fulfilling service to Allah. Negligence increases jealousy. Negligence increases rebuke and regret.

It is related that a pious person saw his teacher in his dream and so he asked him: "What is your greatest regret?" The teacher replied: "The regret [due to] negligence."

It is related that a pious person saw Dhu an-Nun Misri (ra) in his dream so he asked him: "What did Allah do to you?" He replied: "He made me stand before Him and said to me: 'O you who used to claim! O liar! You claimed to love Me but then you became unmindful of Me?'"

A poet says: "You are in negligence and your heart is inattentive. Your entire life has passed while your sins are still the same." (translated from Arabic)

...

It is mentioned in Uyun al-Akhbar that Shaqiq al-Balkhi (ra) said: People make three statements which they are very used to in their actions:

(1) They say: "we are the slaves of Allah" yet they do actions of free people. So this is contrary to their statement.
(2) They say: "Allah has guaranteed our sustenance." Yet their hearts are only satisfied with this world and gathering all its vanities. This is also contrary to their statement.
(3) They say: "It is inevitable for us to die." Yet they do deeds of a person who is not going to die. This is also contrary to their statement.

Therefore, my dear brother, you should think with which body you are going to stand before Allah, with which tongue you are going to answer Him, and what are you going to say when he questions you about every single thing - big and small. You should therefore prepare answers for the questions, and ensure the answers are correct. Fear Allah for He is fully aware of all that you do - be it good or evil. Allah then admonishes the believers that they should not abandon His orders and that they should believe in Him as one both in secrecy and in public.

...

Allah says: "He who is not pleased with My decision, who is not patient over what I afflicted him with, who is not grateful over My bounties and who is not content with what I give him, then he should look for a Sustainer apart from Me."

A person said to Hasan al-Basri (ra): "I do not experience any enjoyment in obedience to Allah." So he said to him: "You probably looked at someone who does not fear Allah." Worship demands that you abandon everything solely for Allah.

A person said to Abu Yazid (ra): "I do not experience any enjoyment in obedience to Allah." So he said to him: "That is because you are worshipping acts of obedience and not worshipping Allah. Worship Allah so that you experience enjoyment in acts of obedience."

It is related that a person commenced salah and when he came to the words "You alone do we worship", the thought crossed his mind that he is really worshipping Allah. An announcement was made in his heart: "You are lying. You are actually worshipping the creation." So he repented and remained aloof from people. He then started his salah again and when he came to the words "You alone do we worship", an announcement was made: "You are lying. You are actually worshipping your wealth." So he gave all his wealth in charity. He then started his salah again and when he came to the words "You alone do we worship", an announcement was made: "You are lying. You are actually worshipping your clothing." So he gave all his clothes in charity except what he really needed. He then started his salah again and when he came to the words "You alone do we worship", an announcement was made: "Now you are speaking the truth. You are really worshipping your Sustainer."

...

Allah says: "He who desires the plantation of the hereafter, We give him more in his plantation. And he who desires the plantation of this world" (26:20), i.e. the pleasures of clothing, food and drink of this world, "We give him some of it and there is no share whatsoever for him in the hereafter." (59:19) In the sense that love for the hereafter is removed from his heart. It is for this reason that Abu Bakr (ra) spent 40,000 dinars on the Prophet (saw) in secrecy and 40,000 dinars in public - to the extent that there remained nothing with him. As for the Prophet (saw), he shunned the world, its desires and its pleasures - he and his family. It is for this reason that when the Prophet (saw) got his daughter, Fatimah (ra), married to Ali (ra), her dowry was merely a tanned piece of sheep leather and a leather pillow whose filling was fibres.

That last anecdote was intended by Imam al-Ghazali (ra) for the prevailing sentiments of the audience of his time, in which marriage was used as a means to greater wealth and status. It is still used predominantly for that in much of the world, but that might be alien to those of us who've lived in the West. It is still used as a means to a worldly end, but the desire is not solely for wealth or status for the majority of people but for aesthetics and (over)indulgence in lust (keeping in mind that Islamic society was very open with regards to sexuality compared to Western society in Imam al-Ghazali's (ra) time so lust does not mean sex... it means specifically the sexual instinct separated from the rest of the thought processes and emotions which should govern it, so it functions like it does in animals initially then eventually strays even from that and descends into the demonic).

Source: An Exposition of The Hearts by Imam al-Ghazali (ra)

An Exposition of The Hearts: Part 1

2009-03-26T11:20:00.006-04:00

Category: SOUND

These are excerpts from An Exposition of the Hearts, an English translation of Mukashafah al-Qulub al-Muqarrib ila Hadrah 'Allam al-Ghuyub which is an abridged version of Mukashafah al-Qulub al-Akbar by Imam al-Ghazali (ra).

Recorded by az-Zabidi in Ittihaf as-Sadah al-Muttaqin bi Sharh Ihya' 'Ulum ad-Din:

"The reality of remembrance [of Allah] cannot be realized in the heart except after inhabiting it with taqwa and purifying it from reproachable traits. If not, this remembrance will merely be [like a person] speaking to himself. This has no power over the heart nor can it repulse Satan. ... Just as your supplications are not answered because the prerequisites of supplication are not present, in like manner you remember Allah and Satan does not flee from you because the prerequisites of remembrance are not present."
-Imam al-Ghazali (ra)

"If the soul is not stopped from some of the lawful things, it will desire the unlawful things."
-Imam al-Ghazali (ra)

"The ailments of the heart cannot be treated except through knowledge and practicing on that knowledge."
-Imam al-Ghazali (ra)

The Messenger of Allah (saw) said: "He who fills his eyes with the unlawful, Allah will fill his eyes on the day of resurrection with the fire."

The Messenger of Allah (saw) said: "When a morsel of unlawful food goes into the stomach of a person, every angel in the earth and the heaven curses him as long as that morsel remains in his stomach. If he dies in that state, his abode is Hell."

"Do not fear people, but fear Me." (5:44)

"As for he who transgressed and preferred the life of this world, Hell alone is his abode. As for he who feared standing before his Sustainer and stopped his soul from from lower desires [lust, etc], then Paradise alone is his abode." (79:37-41)

It is reported from the Prophet (saw) that Allah says: "When a servant is afflicted by a calamity and he turns to Me, I shall give him before he even asks Me, and I shall accept his supplication even before he supplicates to Me. And when a servant is afflicted by a calamity and he turns to the creation to My exclusion, I shall shut the gates of the heavens upon him."

Ad-Dahhak (ra) said: "A person who is not put through a test either by some affliction, worry or calamity every forty days, then there is no good for him in the sight of Allah."

Wahb ibn Munabbih (ra) narrates that a Prophet worshipped Allah for 50 years. So Allah inspired to him saying: "I have certainly forgiven you." He asked Allah "O my Sustainer! Why are you forgiving me when I have never committed a sin?" So Allah ordered a vein of his to palpitate fiercely. Consequently, he did not sleep that night. When the morning angel came to him, he complained to him about the palpitation of his vein. The angel replied: "Your Sustainer says to you that your worship of 50 years does not equal this complaint about this vein of yours."

"O man! You should know that the soul that has been commanded to evil is a greater enemy to you than Satan and that Satan gets the upper hand over you through the whims and desires of the soul. Your soul should therefore not delude you with false hopes and deception. ... Its invitation is baseless and everything from it is a deception. If you are pleased with it and follow its dictates, you will be destroyed. If you are negligent in taking it to account, you will drown. If you are unable to act against it and follow its desires, it will drive you towards the fire. There is no return for the soul towards good. It is the head of trials and tribulations, the mine of disgrace, the treasure house of Satan, and the source of every evil. None but its Creator truly knows it. Fear Allah for surely Allah knows all that you do, be it good or evil. When a servant ponders over his life that has passed in search of his hereafter, this pondering will be a cleansing of the heart."
-Imam al-Ghazali (ra)

The Messenger of Allah said: "pondering for a little while is better than a year's worship." As stated in the Tafsir of Abu al-Layth. It is therefore the duty of an intelligent person to repent from past sins and to ponder over those things that will take him closer [to Allah] and with which he will gain salvation in the hereafter. He should also curtail all his hopes, hasten in repentance, engage in the remembrance of Allah, abstain from the prohibitions, impose himself to patience, and abstain from following the desires of the soul. This is because the soul is an idol. The one who worships the soul is actually worshipping an idol. And the person who worships Allah with devotion, he is the one who has subjugated his soul.

^ [Note, Imam al-Ghazali is using slightly different terminology here, referring to what we might know as the Nafs or Self as just the soul, not to be confused with the pure Ruh or soul. From our perspective, both are from inside of us and some might not even be able to tell the difference between the two.]

Source: An Exposition of The Hearts by Imam al-Ghazali (ra)

Men, women, and their nature

2009-02-08T11:56:00.005-05:00

Category: WEAK

You know why men are always given the advice to "be yourselves" when it comes to picking up women?

Because 'ourselves' = "narcissistic, manipulative psychopaths" (I pulled these three from some joke on reddit based off some real Psych theory about triads or something). Every man is a raging ego underneath, every single one. Don't believe this? Look at them when they're 2-3. Any woman who's ever had a son knows this.

This means three things.

1) Women are unbelievably out of it. They make themselves as manipulate-able as men are manipulative. They actually think some men are the above, and others aren't, just because the latter aren't synchronized with their particular socialization (one woman's idea of someone who is absolutely insane may be another woman's idea of acceptably psycho enough to be attractive, though there is a universal limit when it begins to get into abusive territory... on the other hand one woman's idea of a psycho may be tame to another woman... these are all malleable and adaptable impressions if control were to ever be exerted).

2) All men are that way, except when they try to be more human. Whether it's as a husband, father, son, whatever. The moment any sort of real empathy, care, or altruistic emotion comes into play, they automatically go in the opposite direction. By some strange coincidence every human civilization in history places huge value on this as the path to a greater existence or "enlightenment". These natural traits are often described as downright Satanic in the religions which have traditions about Satan.

3) Unfortunately, the "Satanic" traits are what's attractive by default. In hedonistic societies like today, people are actually pushed beyond even what was normal, requiring massive effort to "re-wire" one's self. Until this is done, a woman will have a hell of a time getting on with a "good" man. Relationships with "decent" men will become either miserable and short-lived if she's a part of Western society and is encouraged to just wander off, or miserable and long-lived, slowly evolving into perhaps happier circumstances as she adjusts/synchronizes to the partner and becomes subject to the attachment effect of hormones and long-term companionship.

On the surface, it may seem as if men aren't as diametrically opposed to good or enlightened character in their attraction mechanisms. And that they just marginalize it in favor of other things (the emphasis on physical beauty and looks). But that's when the failings of one's personal world view or philosophy comes into play. If you believe that men and women really are equal, or function the same, which would be a safe bet to make as they're both human... then you have to realize that whatever it is that men are attracted to... in some way has to be the antithesis of good. Women are attracted to the very nature of evil according to all human spiritual traditions. So too then, the logic goes, must men. One can then take what you see, figure out what the opposite is, and then find a philosophy to match it as being pretty correct.

Digging a little deeper it becomes clear that men aren't just attracted to raw physical beauty. They're attracted to the display of it. They derive pleasure from actually seeing, hearing, even to the point of imagining so. Ponder for a moment on what it means in colloquial language for a woman to "put out". So they're attracted to a display, for lack of a simpler term. You can't see light if the light isn't turned on. You can't hear the sound if the speaker isn't on. But then what could this possibly be the opposite of?

From what I've seen, the Abrahamic faiths and some Eastern faiths use some vague notion of inferiority. A woman has to be shut down and hidden away. She's his like his children are his. These seem obviously misogynistic in nature then, because it's as if they were designed from a man's point of view. From a man's point of view, women are attracted to pure evil. It could only be concluded by a man that women were therefore inferior, evil or susceptible to evil, responsible for the 'original sin', etc. etc.

Except with Islam. Which not only has a different answer (it's modesty or haya... or in other words, a woman's natural dignity or worth, something peculiar to their gender) and not only clearly defines and expounds on modesty and how it is manifested, but also attributes the proper philosophy to it. In Islam, a woman's modesty arises out of denying men the pleasure they get. It is, literally, the exact opposite of what men are naturally attracted to. No more, no less. It's what we were looking for, the other side of the equal sign, the answer which balances the equation. If a guy derives pleasure from seeing a woman, she covers up. If he derives pleasure from hearing her voice, she speaks in loud, commanding tones, and not in an overtly feminine manner. The obvious point here being that man deriving pleasure from things is dangerous to the point of being bad if not done in a controlled context. Can anyone argue with that? Look at how weak the "hearts" of men become when afflicted with this pursuit of mindless pleasure. They become incapable of grappling with their own egos, which brings us back to the nature of men and bringing this whole thing full circle.

One sees then how a depressed (as in literally, lowered) society results when the cycle itself descends into humans' animal natures. Men derive mindless pleasure, become engaged in the pursuit thereof, are unable to psychologically exert any control over their natures which become unleashed... they become narcissistic, manipulative, psychopaths... and wind up attracting more women. Neither ever feel happy, they only sate their lusts with immediate pleasure, because what makes mankind happy is satisfaction on a 'higher' level (a sort of internal closure which is a seperate topic). Women are attracted to men who make them miserable, so all they can do is live off the fulfillment of the attraction itself, though attraction was never meant to bring happiness with its fulfillment, all it does is momentarily decline before reasserting itself. Freud said, "It is my belief that, however strange it may sound, we must reckon with the possibility that something in the nature of the sexual instinct itself is unfavorable to the realization of complete satisfaction." When I use the word 'attraction', I mean the same as his idea of sexual instinct, though I attribute to it a longer reach into the psyche, encompassing attraction itself and all its manifestations. Men, meanwhile, do the same. Fulfilling their attractions, their sexual instincts, and not realizing (like women), that the more one serves this instinct, the more out of control it can become. It is an unfulfillable instinct in the end. There is no limit to it. One can become utterly consumed by it, tempered only by the natural process of aging and decline of hormonal influence. But the psychological mess lingers on.

And that is what seperates mankind from other mammals. You can say its our big brains (BBM!), but the result of that is an inability to be balanced. Just as how we're never in equilibrium with the environment, man is never in mental equilibrium, he's always moving in a direction and if he's stagnant, his mental ability declines. What am I getting at with this. Shaykh Hamza Yusuf describes what the result of being Big Brained Mammals is... it's demonic behavior. That cycle of animal behavior descends into something worse than animal. As contrasted with his term 'Adamic' (our natural purpose, what Allah's vision for us was, in the form of Adam).

"Every normal person, in fact, is only normal on the average. His ego approximates to that of the psychotic in some part or other and to a greater or lesser extent."
-Sigmund Freud

"The great question that has never been answered, and which I have not yet been able to answer, despite my thirty years of research into the feminine soul, is "What does a woman want?""
-Sigmund Freud

^ What she "wants" is actually reflecting on the internal back and forth between her animal nature (attraction, sexual instinct... to bad men) and her higher nature (spiritual closure and equilibrium, contentment, road to happiness... good men will make her happy). An average woman of the world is caught helplessly between the two. Why don't men appear to be so paradoxical? Because women are not a paradox! Men are a paradox, thus women aren't sure of what they want. Women aren't sure of what to want by nature because we aren't sure of what to be by nature, so to make humanity function and survive, women had to be attracted to the default state of worldly man. Women, on the other hand, are pretty straight up, so what we as men are sexually attracted to and what we desire in a greater capacity aren't truly opposite or at least have the potential to be reconciled in that a woman can simply 'display' herself to the Quranically sanctioned man, her husband, instantly making it a spiritual act (thus in Islam, sex becomes a base for relations, not an obstacle... if any of you read that book about the evolution of the man-woman union in Roman culture where they had trouble reconciling marriage as a higher act of friendship with the lower animal desire for sex).

The characteristic fundamental trait of man is his raging ego, independent from Allah. This can only ever be a bad thing.

The characteristic fundamental trait of woman is her "display" (beauty? not just physical but definitely starting there for worldly intents and purposes). Her raging ego manifests through the act of display. But she has a natural dignity and sense of haya, which automatically separates the act of "display" from her ego... She can continue to be a woman without serving her ego. Whereas for a man, defying our nature is the most existential thing humans are capable of (obviously women have this too, because they've now a detached ego to reckon with, but for men, the ego is us... the peculiar trait of haya/dignity really represents a woman's bridge to man because man stands inbetween her and God typically by the order of creation while a man has nothing like this).

Anyway, this is just an exercise in waxing philosophical, since we already know that attraction, or the sexual instinct, leads us astray and only raw willpower and controlling one's circumstances (the simple injunctions in the Qur'an) can deal with it. Our natures never change, that's why the social laws in the Qur'an which form Islamic culture mostly don't change with time either.

The best part is that Islam allows, even commands, the instinct to be fulfilled but at a controlled pace on our own terms, so it doesn't get out of control and pull us down into demonic behavior.

"A man should not strive to eliminate his complexes but to get into accord with them: they are legitimately what directs his conduct in the world."
-Sigmund Freud

The difference in status between men and women in Islam is not a degree of inferiority, but literally of space and time. Men came before women. Woman was created from man. Man is (or rather, makes up a lot of) her path to Allah in a sense (or was designed as such, but obviously humans have the capacity to completely transcend even this). In worldly terms, men are placed outside of the house, that's the degree of difference in space. Their rights over one another are almost equal except in acknowledgement of the requirements of a viable social order that can sustain a civilization, men, being the representatives of the family unit, get to overrule women on some issues. On the other hand, they have a greater responsibility to ensure a woman's rights are fulfilled and to relinquish their own rights. The latter is their real responsibility. That's what all this business of "inequality" in Islam comes down to, which sex is entrusted with the task of negating their own rights? Men are, and women are encouraged to reap all of their rights... because they actually need them, but in practice women consistently outdo men in this.

Also, people always point out how there are supposed to be more women in Hell than men. But there are also more women in Heaven than men.

This is also why the male gender dominates religious discourse. For one thing, women have modesty. For another, the case of man and his ego (which is all of him) applies to women, but a woman's whole situation (because of the presence of that unique quality) cannot apply to a man.

"It is impossible to overlook the extent to which civilization is built upon a renunciation of instinct."
-Sigmund Freud

What is a man's ego?

This isn't to answer that question. But a fundamental part of the ego is self-preservation and defense. The Self wants to survive. This is why the traits typically associated with it, such as anger, are defensive and a measure of self-preservation (self-centric point of view).

If you don't listen to these, you leave yourself very, very, vulnerable. Not to mention you are behaving in as opposite a manner to the universe as possible, you are transcending the universe. The name given to the opposite of this Self-centric state typified by caring, empathy, and altruism is love (Westerners may be more familiar with it in a localized context).

"One is very crazy when in love."
-Sigmund Freud

"We are never so defenseless against suffering as when we love."
-Sigmund Freud

"Whoever loves becomes humble. Those who love have, so to speak, pawned a part of their narcissism."
-Sigmund Freud

The Predicament of Our Times

2009-01-12T14:10:00.005-05:00

Category: SOUND

The following are excerpts from a particularly poignant post on SunniForum.com:

Rasulullah (Sallallahu Alayhi Wasallam) said: “You people should continue to enjoin people towards the doing of righteous deeds and you should continue to prohibit them from evil; otherwise Allah will put into authority over you the worst of people to rule over you. At such time the best from among you will pray to Allah (for deliverance) and your prayers will go unanswered.’."

...

Everything in our power must be done to enjoin the good and forbid the evil, but in doing so extreme precaution must be taken to ensure it is only through completely Halaal means. Halaal and Haraam are clear as daylight. But we keep resorting to matters that may fall in between Halaal and Haraam, convinced that, our lack of reliance on what is undoubtedly Halaal, will not affect Allah‘s barakah on us.

...

Thus they dived deeper and deeper into doubtful actions, until what is blatantly Haraam, still retained the shape of Halaal in their eyes.

...

The slightest of transgression and negligence by one person can and does affect the whole Ummah:

When Allah provided help to the army of Sa’d Ibn Abi Waqqas, by enabling his army to cross on top of the river, Sa’d Ibn Abi Waqqas was repeatedly reciting, “ As long as there is not a single unjust person in my army, Allah will help us”.

Umar (ra) once reprimanded a man severely for selling items in the market without knowing all fiqh rulings of trading. He genuinely feared that due to one man’s negligence of the Shariah, Allah will withhold His rain from the whole Ummah.

Khalid Bin Walid, due to an undesirable word he uttered inadvertently, found a subsequent battle many times more arduous than his previous battles, despite having better numbers and weaponry.

...

Abu Darda (Radiallahu anhu) reports that Rasulullah
(Sallallahu Alayhi Wasallam) said: “Allah says: I am Allah besides whom there is no Diety, the Master of Kings, King of Kings. Verily the hearts of kings are under the control of My Hands. When My servants obey me, I turn the hearts of kings and rulers towards them so that they rule over them with mercy and kindness and when My servants disobey Me, I turn the hearts of kings and rulers to treat them harshly, with anger and vengeance. Thereby they mete out torture and oppression. Hence do not occupy yourselves with praying for curses upon kings and instead turn to Me in remembrance and with humility. And I will preserve you against the tyranny of the kings.”

...

When Hadhrat Umar (ra) approached Jerusalem after its conquest, and observed some of the Sahabah wearing extravagant clothes, he became furious and started pelting stones at them, uttering words that, as was to become a habit of his, turned out to be truly prophetic:

“We were amongst the most abased of man, and Allaah had
granted us honour with Islaam, hence if we ever seek
honour in anything besides what Allaah had honoured us
with, Allaah (will once again) debase us.”

Externally we have lost our identity, having barely any physical resemblence to the Salaf, and internally only Allah knows how much more distant we are from the Sunnah. Worse still, the virtual absence of the Sunnah of the Prophet (saw) does not seem to cause any discomfort to the majority of us, with some even venturing as far as defending this indifference. Those of us who attempt to adopt the attitude of the Sahabah towards the Sunnah, are regarded as fundamentalist, rigid bearded fanatics, by such people.

The Sahabah were fervently passionate about every single practice of the Prophet (saw). The weight of no acts of Sunnah was lightened due to the existence of some other supposedly bigger fitnah - one of the reasons parroted nowadays as an excuse to neglect certain Sunnah. Any act that had the slightest possibility of being Sunnah would be grasped onto so firmly and rigidly, such that the level of our attachment to the major Fard acts today, pale in comparison.

One wonders what Hadhrat Umar would pelt at us if were here to view our extravagance and our negligence of the Sunnah of Prophet (saw).

...

“Even if your tongues become dry from all the prayers you say (while calling on Me) and even though you lift up your hands in prayer till they reach the very heavens, I shall not show any Mercy to any of you who cry and wail so bitterly until you people discard all your unjust dealings and unfair treatment among yourselves.”

Shirk

2009-01-12T13:59:00.005-05:00

Category: SOUND

Imam Shafi'i (ra) stated, “I debated a scholar and beat him. Then I debated a layman and that layman beat me - he had no knowledge of the principles and texts. I had nothing to say.”

Imam Razi stated: "There is no meaning to Shirk other that a human taking a ma'bud other than Allah."
(Tafsir Kabir 16/33)

Imam Sanusi mentioned:

"Shirk is of 6 types.

-Shirk al-Istiqlal- Affirming two separate "gods" like the shirk of the Majus
-Shirk Tab'idh- To believe in a god who is made up of multiple gods, like the shirk of the Christians
-Shirk Taqrib- Worshiping other than Allah, so that they could take one closer to Allah, like the shirk of the early part of the Jahiliyyah era.
-Shirk Taqlid- Worshiping other than Allah, in emulation of someone else, like those of the later Jahiliyyah era
-Shirk al-Asbab- Attribution effect to the apparent means, like the shirk of the Philosophers etc
-Shirk al-Aghradh- Performing actions for other than Allah

The First four are Shirk by consensus, while the sixth is disobedience and there is detail concerning the fifth..."

(Sharh al-Muqaddamat Pg. 33 and 40)

Idolatry [shirk], like disbelief [kufr], is a covering up of the obvious truth.

There is "major idolatry," which expels a man from his faith, and "minor idolatry" (instances of which include ostentation and some sins), which does not.

It is therefore appropriate to quote what one of correct doctrine says about idolatry. Its kinds - may God protect us! - are six:

1. Autonomous idolatry [shirk istiqlal]. This is to affirm the existence of two autonomous dieties, as is the case with the Zoroastrians.

2. Separative idolatry [shirk tab'id]. An instance of this is the Christians who say that God is one of three, the other two being Jesus and his mother. {79}

3. Approximative idolatry [shirk taqrib]. This is to worship other that God with the purpose of drawing nearer to Him through them. Such was the belief of the early Arabs who worshipped stones, saying, "We only worship them so that they may bring us closer to God" (QURAN, 39;3)

4. Imitative idolatry [shirk taqlid]. This involves worshiping other than God in imitation of others. This also was the form of idolatry present in the pre-islamic era of ignorance. They say, "We found our fathers following a religion, and by their footsteps shall we be led" (QURAN, 43;22)

5. Idolatry of secondary causes [shirk al-asbab]. {80} An instance of this is the idolatry of the philosophers and those who believe in nature, and those who follow them.

6. Idolatry of intention [shikr al-aghrad] {81}. This is to carry our acts for other than God.

The unanimous ruling regarding the first four is that they are forms of disbelief.

The sixth is a sin but does not constitute disbelief.

As for the fifth, a distinction has to be made between, first, those who say that secondary causes [in themselves] produce effects by virtue of their intrinsic properties [as, for example, fire leading to burning, water to irrigating, and food to satiety]: such people are disbelievers; second, those who believe that they are effective through a power that God the Exalted has put in them: they are guilty of innovation [bid'a].

[TRANSLATORS NOTES]

{79}: Since the Virgin Mary is called in Christian terms "Mother of God," the implication is that she herself is divine. This is how the word "mariolatry" came into being.

{80}: The Primary Cause or Prime Mover is God Himself. To believe that creatures or secondary causes have autonomous power is to set them up as gods beside God.

{81}: Acting out of ostentation or simply to satisfy some lust or appetite is to set one's intention in competition with sincerity with God. It is to worship one's ego, passions, or appetites.

Source: SunniForum.com

The Day of Judgement and the Hereafter

2009-01-12T13:46:00.007-05:00

Category: SOUND

Abu Hurayrah (ra) narrated that Allah's Messenger (saw) said:
"The Last Hour will not come till you wage war against a people who wear shoes made of hair and till you fight the Turks with small noses, red faces and small eyes, as though their faces are smitten shields. You will find good people strongly opposing this. People are of different kinds--good people of the jahiliyyah and good people of Islam."
(Bukhari 2927; 2928) (Muslim 4711:2912) (Abu Dawud 4303) (Tirmidhi 2215)

The Holy Prophet (saw) has said, "When you see the base becoming rulers, desires being followed and everyone taking pride in his opinion then it is incumbent on you to worry about yourself and leave the masses to themselves."
(Tafsir Tabari p-3/25. Mustadrak Haakim. Ittihaf.)

Abu Sa'eed Khudri (ra) reported that Allah's Messenger (saw) said, "Soon the best property of the Muslim will be a herd of sheep. He will take them and retire to the peak of the mountains where he will get rain water that he may preserve himself from trial in religion."
(Bukhari [Kitab al-Eeman]) (Abu Dawud [Kitab ul-Malahim]) (Nasa'i [Kitab ul-Eeman]) (Ibn Majah [Fatan])

Abu Hurayrah (ra) reported that Allah's Messenger (saw) said, "The poor Muslim will be admitted to Paradise half a day before the rich. That will be like five hundred years."
(Tirmidhi 2354) (Musnad Ahmad p-2/343)

Anas (ra) said, "The time that comes on people is followed by a time that is worse than it. This will go on forever, till you meet your Lord. I had heard this from your Prophet (saw)."
(Bukhari 7068)

Anas (ra) reported that someone asked, "O Messenger of Allah, when should we cease to enjoin righteousness and to forbid evil?" He said, "When you experience the condition of the Banu Isra'il and when your elders are indecent and immoral, knowledge is with the base people, and rule with the young."
(Ahmad p-3/187) (Fath al-Bari p-13/301)

Hazrat Ali (ra) said to Abdullah ibn Saba', "Woe to you! By Allah, I have never concealed from people anything that I knew. I did hear Allah's Messenger (saw) say that there will come before the Last Hour many liars. (And I say,) You are one of them!"
(Bukhari [Book of Fitan, ch. 25]) (Ahmad 2/118) (Kanzul Ummal 38381, 38762)

Jabir ibn Abdullah (ra) reported that the Prophet (saw) said that the Dajjal will emerge when religion will be taken lightly and learning would be avoided.
(Ahmad 14937) (This is reported from more than one source)

Ibn Umar (ra) reported that Allah's Messenger (saw) said, "The Dajjal's destination is this hillock. Most of those who go to him will be women so much so that a man will go to his wife, to his mother, his daughter and his aunt and chain them lest they go to him."
(Muslim 7667) (Tirmidhi 2236) (Musnad Ahmad 2/67, 4/217, 3/368)

Abu Hurayrah (ra) narrates that the Prophet (saw) said, "When three things appear, faith will not benefit one who has not believed previously, or earned any kind of good from his belief: the Dajjal, the beast of the earth and the rising of the sun from the west or from its place of setting."
(Muslim 396) (Tirmidhi 3072) (Musnad Ahmad 2/445)

Abu Sa'eed Khudri (ra) narrated: Allah's Messenger (saw) said, "As the Hour draws near, there will be much lightning. In fact, a man will come to his people and ask, 'Who was struck by lightning yesterday?' They will say, 'So and so and so and so were struck by lightning'."
(Musnad Ahmad 2/94) (Kanzul Ummal 31406) (ad-Durr al-Manthur 6/55)

As for the Prophet's (saw) words 'the slave gives birth to her master', it means that in the last era the female slave will enjoy a high position and will be held in esteem. Only the elite will have them and ordinary people will not have female slaves. This is why this phrase is complimented with, 'the bare-footed and the naked will become chiefs'. They will build large houses, have much wealth, possess high esteem and will lack courage except to compete in constructing houses.
(Ibn Kathir - Al Fitan wal Manahim)

"The Hour will not come till the 'reproacher son of the reproacher' is one who enjoys the world most of all people." (Worldly possessions with one who has no manners and no religion)
(Tirmidhi 2209) (Musnad Ahmad 5/389) (Kanzul Ummal 38476)

Abu Hurayrah (ra) narrated: the Prophet (saw) said, "By Him Who has sent me with the truth, this world will not end till there occur with the people swallowing (into earth), throwing away (or scandalising) and metamorphosis." They asked, "When will that be, O Messenger of Allah?" He said, "When you see women seeking sexual satisfaction, and (when there are) many female singers and false testimony (is given often), and men enjoy men and women enjoy women."
(Mustadrak Haakim 4/437) (ad-Durr al-Manthur 6/55, 2/324) (Majma' az-Zawa'id 8/10, 10/8)

"Men will be fewer and the number of women will increase so that for (every) fifty women there will be one man to look after them. They will indulge in sexual play in the streets as though they were animals."
(Bukhari 81) (Muslim 6727) (Tirmidhi 2205)

"The Hour will come tomorrow and touch you."
(Muslim 7334) (Ibn Majah 4040)

Ibn Abbas (ra) narrated that Allah's Messenger (saw) said, "How can I be at ease while the holder of the Trumpet has put it to his mouth and bent his forehead waiting for the command that he may blow."
(Tirmidhi 2431) (Musnad Ahmad 1/326, 4/374) (Kanzul Ummal 39743)

Ibn Umar (ra) narrated: Allah's Messenger (saw) said, "If anyone would like to look at the Day of Resurrection as though he saw it with his eyes then let him recite the surah [When the sun is folded up], [When the heaven is cleft] and [When the heaven is rent asunder]"
(Mu'jam Kabir 17/287) (Kanzul Ummal 2586, 2587)

Ibn Umar (ra) narrated that he heard the Prophet (saw) say, "My pond is as between Aden and Amman. It is more cold than ice, sweeter than honey and more fragrant than musk. Its cups are like the stars of the heaven. He who takes a drink from it will never be thirsty after that. The first of the people to come to it will be the poor of the muhajirs." Someone asked, "And who are they, O Messenger of Allah?" He said, "Their heads are dishevelled, their faces are pale and their clothes are dirty and closed doors are not opened for them, and graceful women will not marry them. They give all that is due from them but do not take that which is due to them."
(Musnad Ahmad 2/132)

Abdullah ibn Amr (ra) narrated that Allah's Messenger (saw) said, "Surely Allah does not love the indecent and indecency [or He hates the indecent and indeceny]. And the Hour will not come till indecency and vulgarity is observed openly, and severing of ties of relationship, wickedness with neighbours, trusting the betrayer and betrayal by the trusted. Know that your appointment is at my pond whose breadth and length are identical being as between Aylah and Makkah, a month's journey. In it are pitchers like the stars. Its drink is whiter than silver. He who drinks from it once will never feel thirst again after that."
(Musnad Ahmad 2/159, 2/195, 4/180, 6/135)

Abdullah ibn Mas'ud (ra) narrated that the Prophet (saw) said, "I will precede you to the pond and some of you will surely be picked up and then removed away from me. I will say, 'O Lord, my sahabah!' But, it will be said, 'You do not know what they did after you'."
(Bukhari 7049)

"Surely Allah will call the slaves on the Day of Resurrection. He will say, 'I did keep quiet for you since I created you. I observed your deeds and heard your words. Now, you should keep quiet for Me. These are only your deeds and your scrolls (records of deeds). They will be read over to you. He who finds good, let him praise Allah but he who finds otherwise, he must blame only himself.'"
(Muslim 6517) (Al-Ba'th wa an-Nushur 669) (al-Matulat 36) (ad-Durr al-Manthur 5/339-342)

Tabarani reported that Tha'labah ibn Hakam (ra) narrated: Allah's Messenger (saw) said that Allah will say to the ulema (Islamic scholars, people with knowledge of Deen) when He sits on His Chair to pass judgement, "I did not give you My knowledge and My wisdom except that I intend to forgive you. And, I do not care."
(Ibn Hajar in al-Matalib al-Aaliyah 4629) (Kanzul Ummal 39094)

"There is nothing heavier in the scale than good manners."
(Musnad Ahmad)

"On the Day of Resurrection, (the surah) al-Baqarah and al-Imran will come as two canopies or clouds with two wings and defend those who had recited them."
(Musnad Ahmad 4/183, 5/249, 251, 255, 257, 348, 352, 361)

Ibn Mas'ud (ra) narrated: "My legs are thin. When the wind blew heavily, I came off balance. So the other people laughed. Allah's Messenger (saw) asked, 'At what do you laugh?' They said, 'O Prophet of Allah, at his lean, weak legs.' He said, 'By Him in Whose Hand is my soul! They will be heavier than the Uhud in the scale.'"
(Musnad Ahmad 1/114, 421, 5/131)

Anas (ra) narrated: The Prophet (saw) said, "By Him Who has the soul of Muhammad in His Hand! If you see what I see, you will weep much and laugh little." The sahabah (ra) asked, "O Messenger of Allah, what do you see?" He said, "I see the Paradise and the Hell."
(Musnad Ahmad 3/217)

Anas ibn Maalik (ra) narrated: The Prophet (saw) said to Jibril, "Why is it that I do not see Mika'il laugh, at all?" He said, "He has never laughed since the Hell was created."
(Musnad Ahmad 3/24)

Abu Hurayrah (ra) narrated: Allah's Messenger (saw) said, "Indeed, the slave may utter a word carelessly not considering what its worth is. Thereby, he will slip down in Hell further than what separates the east and the west."
(Bukhari 6477) (Muslim 7407) (Tirmizi 2314)

"Surely a man speaks a careless word that earns Allah's wrath. Thereby, he is dropped into Hell to a depth seventy years."
(Musnad Ahmad 7214, 7945)

Abu Hurayrah (ra) narrated: Allah's Messenger (saw) said, "Seek refuge in Allah from the well of grief (which is jubb ul-hizn)." They asked, "O Messenger of Allah, what is jubb ul-hizn?" He said, "It is a valley in Hell from which Hell seeks refuge everyday four hundred times. It is prepared for reciters (of the Qur'an) who are ostentatious with their deeds. And, indeed, the most detested of the reciters in Allah's sight are they who wish to be seen by the chiefs and tyrants."
(Tirmizi 2383) (Ibn Majah 256)

Tabarani reported that Abu Musa (ra) narrated: Allah's Messenger (saw) said, "When Adam landed down from Paradise, Allah taught him to make everything and provided him the fruits of Paradise. These fruits of yours are from the fruits of Paradise except that they have changed while those (of Paradise) have not changed."
(Kanzul-Ummal 6344, 35323) (Tazkiratul Mawdu'at lil fitnah 161)

Umm Salamah (ra) asked, "O Messenger of Allah, some of the women marry twice, thrice, four times before they die. Then they go to Paradise and their husbands also go there. Who then will be their husband there?" He said, "Such a woman will be given choice. She will choose the best of them in manners. She will say, 'O Lord, this one was the best mannered with me in the world, so marry me to him.'. O Umm Salamah, good manners get the best of the world and the Hereafter."
(Al-Mu'jam al-Kabir, Tabarani 23/870)

Ahmad reported that Anas ibn Malik (ra) narrated: Allah's Messenger (saw) said, "Paradise is surrounded by hardships and Hell is surrounded by temptations."
(Musnad Ahmad) (Muslim 7061) (Tirmizi 2559)

Ahmad reported that Abu Hurayrah (ra) narrated: Allah's Messenger (saw) said: When Allah created Paradise, He sent Jibril to it, saying, "Look at it and at what I have prepared for its inhabitants." So, he went, looked at it and at what Allah had prepared for its inhabitants and returned to Allah, the Exalted. He said, "By Your Honour, no one will hear of it without entering it!" Then, He commanded it and it was concealed in unpleasant things and difficulties. Then He said, "Go back to it and look at it." So, he went and looked at it. Behold! It was concealed in difficulties. He came back to Allah and said, "By Your Honour! I fear, indeed, that no one will get through the difficulties."
(Musnad Ahmad 2/332)

Abu Hurayrah (ra) narrated that Allah's Messenger (saw) said, "Mostly two hollow things are responsible for man's entry into Hell -- the private organs and the mouth. And mostly fear of Allah and good manners take man to Paradise."
(Musnad Ahmad 2/392)

Know! The Hell is surrounded by desires (and temptations) but in its inside are all harmful (and painful) things and reptiles. Paradise is surrounded by hardships but inside is what eyes have not seen, ears have not heard and the human heart has not contemplated the pleasant and enjoyable things there. This is as the clear verses of the Qur'an and authentic Ahadith tell us. Its bliss is perpetual and its enjoyment is constant. It is what the ears have never heard.

Source: Al-Fitan wal Malahim by Ibn Kathir

Islamic Marriage

2008-10-27T04:15:00.003-04:00

Category: STRONG

Started off as a post of mine on a forum to another user:

I actually thought more women pursued higher education these days. The move to marry younger seems more pronounced in the West because a lot of the immigrant Muslim population has developed a sudden conservative bent, and the strain of conservative Islam they're most influenced by is probably Salafism which is disproportionately prevalent in the West, and has been for quite some time (so a lot of Muslims there are like 'moderate' Salafis... or 'Sunni Salafis'). Even the network of MSAs started off from a couple original ones were allegedly funded by Wahabis. Salafis take rather simplistic views on marriage, so 'marry earlier' is a rule of thumb for them. That's not to say it isn't good advice, it is, but pursuing higher education does alter the equation somewhat.

For instance, most of the guys I know here are marrying in their mid-late 20s, usually late 20s. But most of the guys I knew back in NY were marrying in their early-mid 20s. I think another reason to wait longer here, and less there, is the slim pickings from the desi community there and the opposite here. People are more likely to think they'll find better prospects after some time.

The heartening thing I do see with a lot of the 'earlier' marriages in the West is that both pursue higher education together while married. The families work out the details, I think usually the girl's folks still foot her tuition and they live apart at their respective schools or homes, and visit each other often. A few of my friends have done this, a couple have gotten married in their first year of grad school. One of my old best friends started med school in some random midwestern state and he married a girl going to a med school a few states away, but within road trip distance for holidays. Then again, med students are weird because I've run into a large amount of such marriages during med school. There was also a random article in the NY times about med students' residency hopes which referenced another such couple... My old Princeton Review teacher managed to get admission into a medical school for his fiance by giving them the ultimatum "I have to go where she goes". They're all non-Muslim Americans, who have even less cultural incentive to marry. So I always mention that the families can work out the affairs ahead of time and discuss the education thing, and then recommend early marriage for people.

And that goes right into what you mention about the household role split. You're exactly right, a girl isn't really bound to literally cook and clean, she's just "in charge" of taking care of the house. According to most Sunnis, the only thing a husband can reasonably expect out of her, in case this hasn't been discussed before marriage, is whatever she did in her parents' home. And in the case of all these people from upper-middle-class backgrounds... figuring out a solution for the cooking and cleaning (taking care of it together, like most American families these days, or simply hiring help) isn't too difficult.

There's also that a lot of girls don't want to have to work. They'd like to be able to pursue a career on their own terms, but run their households, raise their children, and not completely abandon the housewife ethos of their moms. I know a lot who actually want to just be housewives, and I should clarify... that's not something I should say they want, that's not even a role that should be called something, a.k.a. housewife. Managing the house and that entire half of family life is their right by default, they should reasonably expect that open to them always. Men should be ready to afford them that. A woman can pursue whatever level of education she desires, and still expect to be able to adopt whatever role she wants in the home afterwards, even a full-time role, and the man has to respect that. I think the problem is that men start telling them what they have or don't have to do for the as yet nonexistant family's survival. They shouldn't be putting that on them. Discussing plans for education/career/marital/family life before marriage are definitely important though, but as long as they're on the same page, it'll all be fine (unfortunately in too many marriages, they're not even in the same book at the time of nikah... people are used to selling themselves like car salesmen... laying out expectations beforehand is the last thing they want to do).

On the other hand, if she's got a calling in school or work, he has to be ready to accomodate her to the satisfaction of her deen. This needs to be discussd before marriage, the role split they envision. If a girl states flat out she wants to be a house wife, then after marriage insists on going for a master's or something, then the husband does have the right to say no, and that'll be brought up if the dispute gets so bad it goes to arbitration. But if she lays it out beforehand that she wants the option to work still open, he has to shoulder the extra responsibility (which from our financial backgrounds, isn't difficult) of catering to her so it's possible. At this point, the woman has to make clear what she doesn't need from him because he'd be obligated to provide everything from transportation to even help handling administrative matters at work or school if it came to that. She can basically say "I want to work. But I want to be in purdah. Make it happen", if he's agreed to support her working. Of course if the times are rough, and when are they not, both spouses will have to realistically compromise on their goals, even what they had agreed to before marriage. But as long as Islam is used as a guide, it's all good. If they've agreed that she will work, but then the time comes and he can't fully accomodate her needs, she'll have to wait for him to, because you can't cross your religious obligations under any circumstances. Of course if the career meant more than marriage, she could even pursue a divorce, citing the prenuptial (even if unofficial) agreement that her career would be supported and she needs a husband capable of doing that. There'd be no fault against her, but if she were to exercise patience, that'd of course be more rewarding spiritually, but it's her decision... and that should often be the bottom line. A woman is given her decisions, and the spouses help each other, but don't make them for each other unless so desired. And when I say decisions, I mean those that affect the course of her life. Obviously everyone has a different temperament, and some women like men who are forward, and some men are forward in handling routine or trivial matters. But the woman with even the weirdest caveman-fetish gets to decide her own fate.

There's too much bossing each other around and even co-dependence going on... the bad kind. People make decisions for each other. Men shouldn't be financially dependent on their wives intentionally unless she's agreed to it before marriage. I should clarify here... emotional co-dependence, that's kind of the point of a marital relationship, I don't mean that (and I don't understand people who say that's bad... even in a marriage... in Islam, the only real new non-mahram person you're allowed to interact with personally in life is your spouse, how could you not become dependent on them emotionally and intimately, that's the entire idea of an Islamic marriage fostering closer bonds). But the only thing the spouses should reasonably expect to boss each other around on is each other's religion/Deen. Of course, technically, this can mean a lot of things if you can route it through religion, but that's the point. Marriage is supposed to help you do that. For instance, a man telling a woman 'you've got that degree, do something with it... you have to work' or pressuring her in any way is doing it wrong. But a man suggesting to or advising his wife, with clear reasoning, that she's one of a few skilled practicioners or professionals in a certain field, and in Islam, that becomes a duty on her to fulfill her community obligations if possible, is doing it right. Because it still leaves her with the final say on doing something that isn't her responsibility, but lays out the only kind of reasoning that should matter in her decision making. This idea of independence in terms of rights carries over to the financial aspect, since women should keep their own money seperately if they wish, and men shouldn't pressure them into pooling it together like is the style in Western marriages (which often becomes a source of conflict). She deserves independence in that too. All that kind of stuff is the right kind of independence, but on the other hand... the spouses can't really even turn each other down for sex, frankly. Or tell each other to gtfo or not put up with each other's personal shit (as long as it's not exceeding the limits, which most 'shit' does, so that's not a problem, but having short fuses, getting into a rut where each irks the other, frayed or raw nerves, etc... all should be nipped immediately in the bud, and the emotional and intimate reliance on the other kind of aids that).

A quote I had on my blag to emphasize that: "Personal intimacy is a minefield of opportunities to hurt each other--glancing at the watch, a yawn at the wrong moment, appearing bored, and so on."

That's also the basic principle behind tasawuf. If someone marries and behaves according to that, that's achieving the same as someone who's striving under a Shaykh's tutelage off in the wilderness somewhere or something. That's how you learn humility, it's not pleasant, and the first thing people do when they read stuff like that is think 'wow that's just too much', because our Nafs are sitting pretty inside us as lions. For example, Shaykhs who took on royalty as disciples would order their Murids to sweep garbage and clean filth and other demeaning tasks, repeatedly, until their egoes were destroyed and some humility had gotten into them.

An Islamic marriage done right can help address that part of life too, without hardship anything like that... because whatever difficulty you face in making yourself humble, you get to enjoy the spouse doing the same for you (ideally... if you picked right). It is the most sublime form of harmony in human relationships (mother-child is anything but harmony, that's self-sacrifice, a living-shaheed type of thing). This starts off mostly simple and equal in marriages, but gets rebalanced as the relationship progresses and children become a factor, in which case the man has to step back and aid the wife more often.

That is more or less what the Salafis try to mean when they say tasawuf is useless, except Sunnis fully acknowledge and promote the idea that tasawuf can be had through any path, even living a normal life. But life throws so many curveballs at us, Shaykhs often have to be consulted. Or even just to be reminded of how to live a normal life again (like in our times). The lives we live are not normal, and not moderate... they're lives of excess.

More stuff on marriage from teh blag:

"Women shall have rights similar to the rights upon them; according to what is equitable and just; and men have a degree of advantage over them."
-Qur'an (2:216)

A bachelor once asked Imam al-Ghazali (ra): "Which should I choose: marriage, or total devotion to God?" "Both", he replied.

Bishr al-Hafi, a pious bachelor and teacher of Ahmad Ibn Hanbal (rahimahullah), appeared to someone in a dream, and was asked, “How has God treated you?” He responded, “I have been given a high rank in the Gardens of Paradise. And I was allowed to look upon the stations of the prophets (alayhum salam); yet I never attained to the ranks of the married.” When asked what had become of Abu Nasr al-Tammar, he replied, “He has been raised seventy degrees above me.” People were surprised, and asked how this could be, and he answered, “He earned that by his patience with his little daughters and his family burdens.”

Regarding men having multiple wives (I don't know the authenticity of this, nor do I have reason to question it, but the principle is sound):

A dispute having arisen between the Caliph Mansur and his wife Harrah over an accusation made by the latter that the former was not a just ruler, Abu Hanifah was called in to arbitrate between them. The queen sat behind a veil in order to hear the Imam's verdict with her own ears. Mansur began by asking how many wives a Muslim was permitted to have at a time according to the Shari'ah. The Imam replied, "Four." "Do you hear?" shouted Mansur to the queen. "Yes, I've heard it," replied the queen. At that point the Imam addressed himself to the Caliph and added, "But this permission is for a man who is capable of doing justice. No other man can have more than one wife. God Himself says: 'If you doubt your ability to do justice (between your wives), have only one wife.' " Mansur remained silent. A little while after the Imam returned home, a servant came to him with a gift of fifty thousand dinars. "The queen," he said, "sends you her respectful salutations and says that she is grateful to you for your truthful verdict." The Imam returned the money with a message for the queen that he had expressed the opinion he had expressed not in the expectation of a reward but because it was his duty as an arbitrator to express it.

Now consider what state the man must be in, being that most people, men and women alike, cannot even fairly deal with their sole mother to say nothing of their sole spouse.

That's mostly dealing with women's rights, because they're so often usurped or unknowingly given up these days. But a man's rights are clear too.

Women can't expect all of that if they aren't prepared to fulfill the basic principle of the role of a woman in a marriage... she's exclusively her husband's wife. I don't mean polyandry or whatever it's called, but considering the likely intense nature of their personal relationship, he has every right to expect that no other man enjoys any part of her, whether her looks, her personality, or even simply her talents. If this right becomes threatened, anything else not in the Shariah gets overriden. Meaning even if the man has agreed to support her career, if he fears that this right of his can't be met, he can intervene and offer alternate solutions (like working somewhere else or in a more suitable atmosphere for instance). Men get more rights than women in this regard, explicitly that is. A husband even has final say over who his wife can or can't befriend, and that's something I always remind women to keep in mind during the process of seeking a husband. You have to trust this guy with a lot. Some of these rights are rights, and thus not voluntary in Islam, but he has the right to expect them by default. The entire idea of a wife remaining 'in the home' fits that principle. And this right of the husband that the woman fulfills pretty much accounts for a huge chunk of her responsibility in marriage. She has to make sure she guards herself according to his wishes (so long as they don't exceed the limits or he reneges on a prenuptial agreement, even if unofficial). The rights where the man can step in and override (like the friends thing) are actually quite few, the entire idea for a spiritually healthy marriage is that this is done voluntarily. I hate to use the idea of possession, but it's like she chooses to be his, and he helps her live the life she wants. All Muslim women marrying all Muslim men are agreeing to this by undergoing an Islamic marriage, this is an Islamic marriage. It's not the same as other cultures' ideas of marriage. This may sound like an obscene amount of rights are given to the women, and it may be so, but it's a moot point because women aren't men and rarely if ever abuse their rights. They often even forego their rights. Despite the apparent nature of their egoes or whatever, they are much more humble than men. Most women still want a family above all and when they go about raising one, they invest themselves utterly and selflessly into the endeavor. They are amazing, and that's why they have so many rights to fall back on in Islam, because we'd want our moms to have these rights over our dads, even if it sounds 'unromantic' to talk about rights and responsibilities because how often do they demand anything?

Btw, the exclusivity thing is actually mutual, but often goes unsaid. The reason it is unsaid is because the man can marry multiple wives, but outside of that context, the woman has every right to expect the man to be hers and hers alone. Any violation of that is a violation of deen, and she can step in and tell him as such (and no qazi, or judge, in their right mind would argue against deen if a woman used it to seek a divorce). Nothing warrants violating the deen, even feeding your family, though Allah is Merciful.

All that is the meaning of this Hadith:

Sayyiduna Amr ibn al-Ahwas narrates a long Hadith in which he relates the sermon given by the Messenger of Allah (Allah bless him & give him peace) at the time of his farewell Hajj. From amongst the many advices given by the Messenger of Allah (Allah bless him & give him peace), he stated:

Beware! I advise you to treat your women honourably, for these women are confined in your homes. Other than this, you cannot demand anything from them except if they commit a manifest sin (Sunan Tirmidhi, no: 3087)

That is what 'confined in your homes' means. Salafis interpret it literally, and some Sunnis who exceed limits will interpret it metaphorically. What it obviously means is that if the type of security in the home can be taken care of outside the home, especially in the case of a woman having duties to her community (doctors, teachers, etc.), then the man helping her with that secondary obligation is ensuring that she's still kind of 'confined in the home', even if she isn't really confined anywhere literally. That confinement refers to the voluntary act above of making herself exclusive to the husband and the family (I say 'voluntary' because when the man's rights allow him to override decisions in those few instances, they're meant as stop-gaps ahead of actually working on the marriage, even through arbitration... if she just doesn't want to do it... start arbitration, consider divorce a possible reality, and pray... but don't force her unless it's of an immediate nature, like if she's still your wife but she's about to do something to destroy the family... i.e, a 'manifest sin'... this is also the context in which most conservative/traditional Sunni scholars explain the verse on men being allowed to 'hit' their wives, though many more would encourage to never do it anyway based on the precedent in the Sunnah).

This is also related to this Hadith:

"Muhgirah (ra) narrated that Sa'd Ibn Ubadah (ra) narrated that if he were to see a stranger with his wife, he would strike him with the blade or sharp edge of his sword. This was conveyed to the Prophet (saw) and he asked, 'Are you surprised of Sa'd's sense of modesty? I have a greater sense of it than he and Allah has a greater one than I.'" (Bukhari #7416) (Muslim #17-1499) (Ahmad #17464 4/248)

That is related to all the verses on Hijaab or Hayah (modesty). But it should be emphasized, the principles of modesty and hijaab are universal within Islam, and not conditional on marriage or plans for a marriage. It's in the nature of all women. It just so happens that this nature will then perfectly correlate to the role of a wife in an Islamic marriage, and shows why marriage is regarded so highly in Islam... it's a natural fit. But women who don't marry are still held to this as strictly as any married woman of course, this post just dealt with marriage and referenced all these other ides within that context.

It's also all basic stuff I've heard from one place or another that has consensus from Sunnis. And yeah, it is just about all I've ever heard on the subject.

The Reality of Truthfulness

2008-08-03T12:03:00.004-04:00

Category: SOUND

The Reality of Truthfulness (Sidq)

As for truthfulness (sidq), Allah says:

"O you who believe! Have fear of Allah (taqwa) and be with the truthful." (9:120)

"Be among the truthful" because the one who sits with someone is influenced for good and evil. Nature is a thief. A man copies the one he mixes with a lot, even if he is not aware of it. Tarafa said,

"Do not ask about a man. Ask about his close companions.
Every man imitates his close companions."

This is the best path to travel for someone who wants to discipline himself. It is to mix with the perfect man so that his nature and good habits flow to him. The influence of actions is absolutely stronger than the influence of words.

Al-Qushayri noted, "Truthfulness is the basis of the matter and it is made perfect by it, and it is commanded." He said, "The least truthfulness is when what is secret and what is public are the same."

Sahl said, "The scent of truthfulness has not been smelt by any person who flatters wither himself or another person."

"Truthfulness is the sword of Allah," said Dhu'n-Nun al-Misri. "It is not applied to anything but that it cuts right through it."

Al-Harith al-Muhasibi said, "The truthful man is the one who does not care if his entire worth in the hearts of men should vanish away if it is for the sake of putting his heart in harmony. He does not like people to know about his least good actions, and he does not dislike people being aware of his bad actions. If he dislike that, it is proof that he desires to be greater in their eyes. This is not sincerity of the truthful ones."

It is said that if you seek truthfulness from Allah, He will give you a mirror in which you can see the baseless falsehood of this world and the Next.

The master, Abu'l-Qasim al-Junayd, said, "The truthful man is turned about forty times a day, while the show-off is fixed in the same state for forty years."

By this, he means that the truthful man changes direction with the truth, no matter what it is. When sees something in the Shari'a which is considered to be excellent, he promptly does it, even if it is at variance with his customary habit. If something arises in the Shari'a which is more important, but he cannot combine the two things, then he moves to the better one. He continues to behave like that. In a single day, he may have a hundred different states, or a thousand or even more, according to his mastery of gnosis, and the manifestation to him of fine points and subtleties.

The show-off, on the other hand, clings to one state alone, and if something arises which the Shari'a considers more important in some states, then he will still not do that important thing. He will hold fast to his state, because he is showing off his worship and his state to creation. He fears that people will stop loving him if he changes. He is very careful to ensure that their love continues. But the truthful one desires only the Face of Allah by his worship. Whenever the Shari'a gives greater weight to a certain state, he goes to that state, and does not turn to creation.

Source: Imam Abu Zakariyya Muhyi'd-din ibn Sharaf an-Nawawi, The Garden of the Gnostics (Bustan-ul-Arifeen)

The Internet

2008-07-06T09:19:00.005-04:00

Category: STRONG

The Internet

The Ulema have told us that spiritual development, the aim of which is Taqwa, is the only real way to achieve the goal of salvation because it is the best defense from sins and the whispers of Shaytan and your Nafs.

As many Sunni theologians will say, increased Taqwa is like increased Iman if not actually being it.

They have told us that this is achieved through spiritual striving, through struggle (mujahadah). Against Shaytan and against your Nafs, the causes of what lead mankind to sin.

When elaborating on Sufism, they tell us that all of their spiritual prescriptions and 'strategies' in the form of Tasawwuf, acknowledged as its own subject due to its specialization, are necessary to compensate for the fact that we are not in the company of the Holy Prophet (saw) and the original Muslims. In fact, the Sahaba (ra) would achieve such high spiritual stations purely on account of performing Jihad with the Prophet (saw) alone that we could not achieve through any number of fasts, dhikr, etc. Things like that propelled them from non-Muslims to the best Muslims of all time within two decades. But since we are not in those circumstances, we keep to the company of the Ahlullah and Waliullah... those Muslims who have specialized and focused their entire lives on achieving the highest spiritual station possible through whatever means they could find (via the system of Shaykh and Murid, etc.). These are those known as 'Sufis'.

The rich tradition of Sufis that developed towards this goal is popularly known and described elsewhere.

Some begin to wrongly think of Tasawwuf as a seperate, optional entity. The truth is that Tasawwuf is just the name given to a specific phenomenon fundamentally important to Islam and the original Muslims who had it in such great quantity, and spread it around so freely everywhere they went, they rarely needed to ever sit down and talk about it.

The fundamental question is How Do We Improve Ourselves?

The answer is, obviously enough, by adhering to the guide Allah sent us in the form of the Qur'an vis a vis His Messenger, Rasulullah (saw). His Sunnah being the details and interpretations of the former. How to do what the Qur'an tells us to do.

And most people leave it at that. But then again, most people aren't good Muslims, or even Muslims, and most people, Muslims included, will go to Hell according to sound Hadith.

We ourselves know that it just isn't that simple. We consistently fail at following the Sunnah and abstaining from sin. We consistently leave Islamic values for man-made values. And worse, for those made by civilizations (West) which war with others and tout obviously anti-Islamic and anti-human doctrines (perversely calling itself humanist). It's not even like we've become Buddhist monks living up on some mountain somewhere when we abandon Islam. We get frustrated, maddened. We close our eyes and grit our teeth and feel like screaming at our own inexplicable helplessness. WHY do we just not... change? Why do we want to change but then lose control of ourselves to the parts of us that don't want to change? Is this frustration the best we can do? Can we ever have hope of achieving what we want? Of becoming the people we swear we really want to be?

This is the question posed by the first answer to 'How Do We Improve Ourselves?'. We know how to improve ourselves, but how do we actually DO it. How do we turn that knowledge into action?

We always tell ourselves that the answer is simple (it was, I mean, it took just a sentence or two). That the failure is in ourselves. That we have to roll up our sleeves and just get to it, there are no shortcuts or tricks. It's pure willpower.

It sounds honorable, and correct. But I think one of the first big shocks here is that it's WRONG. It's simplifying to the point of criminally misleading ourselves. And who would want to do such a thing? Shaytan. He employs one of our Nafs' traits in use against ourselves (we feel as if we're admitting some honorable truth to ourselves, thus appeasing our Nafs/ego/Self... but the Nafs is being blissfully tricked into going where Shaytan's whispers have a hard time reaching).

Tasawwuf is the answer to that question. The 'how' behind the 'How'. Muslims that came before us, all of them, have had to deal with these issues. Including the first few generations. They systemized their findings into what we now term 'Sufism' or 'Tasawwuf', but the original answer was IMAN and/or TAQWA (depending on which specific interpretation of Sunni 'Aqeedah or creed you ascribe to). And the purpose of Tasawwuf is to address that. Taqwa directly correlates with us changing, our actions changing. It's that magical silver bullet that answers all of our questions about Islam and Iman. If you have Taqwa, if you're conscious of Allah, then you will behave accordingly. You'll be able to ignore Shaytan better and keep your Nafs on a leash. Of course this is for Muslims who want it. Even Shaytan is conscious of Allah but look at what happened there.

So. Possessing Taqwa and increasing it will achieve the goal of changing us into who we want to be, the sort of people who do right and abstain from wrong. And Tasawwuf is the science of achieving that.

And back to what the Ulema have told us, the key to that is to be in the company of the pious. There is of course, dhikr, the mujahadah of abstaining from sin, fasts, rectifying the technical details. But Taqwa is a near-metaphysical thing, almost a substance. We want it in our souls. We want it from the fountain that is the Prophet (saw) and his Ruhaniyat (Spirituality), and the faucet that goes back to that source are the Saints and Shaykhs (the piping could be said to be the silsila, or chain of teachers going back to the Prophet (saw)). And this is achieved, like the Ulema have been saying, by sitting in the company of the Ahlullah, the Waliullah. The people of Allah, the friends of Allah.

But common sense dictates, especially in a world like today, finding a Shaykh and then literally sitting in his company is difficult.

Is it? We can fly across the world in a day, our economies are globalized so we can emigrate, work, and set up lives anywhere we desire. We, more than any Muslims before us, have greater accessibility to the pious. Even during the Khilafa Rashidun, you might live in Medina, a city full of the pious, and you'd only need to venture out a few hundred yards to meet some. You can achieve that today if you really wanted.

It gets better. Or worse for us, depending on your view. We have the Internet. The Ulema have told us that the next best thing to having your own Shaykh and being in his company as much as possible, is to at least visit their lectures/sermons, and read their writings, and keep in touch. We can now all do that, with many different Shaykhs, alive and dead (including some really ancient and revered ones, knowledge of whom might previously have been very hard to come by), from within our own homes.

And yet, when we see a title or URL that has 'islam', 'sunni', or some Arabic word in it... we ignore it. We don't move our fingers a millimeter to click or 'open that faucet'. We find our way onto YouTube several times daily looking at or listening to things that have no spiritual gain (likely detriment), and we rarely if ever click through to the lectures of our Shaykhs.

The argument is already in your head that the Internet simply just amplifies natural tendencies. Good people will do good things online, bad people will do bad things, and the mixed will be somewhere inbetween. Therefore, the Internet won't affect anything in the end. Yes, people will tend to do online what they do offline. But this, too, is a sort of trick or misleading of your reason. We will be held accountable for every technological progress we make that makes life easier. The comparison to worry about is not really with what everyone else is doing but with those many Muslims who undertook immense struggle to achieve what we can with just a click. It is, of course, a test. If a person is pursuing Haraam relationships with the opposite sex in real life, they'll likely be doing the same online. If they aren't lowering the gaze in real life, there's no way they avoid looking at forbidden things online. If they gamble in real life, it will be beyond tempting to continue online. But the punishment might be more severe in the latter case (for online), Allah knows best, because of how EASY it is to NOT do the sin and instead do good. And yet many Muslims fool themselves into thinking retreating to the Internet is saving them from sin. It might have pulled you away from literally touching a non-mahram for instance, but the blot on your heart is just as big, if not bigger, and will stifle any attempts for future self-reformation eventually leading back to those big sins, and this time, your mind will be in a Self-made coccoon of rationalizations that will prevent you from even being conscious of this.

As Hazrat Shaykh Hakeem Akhtar put it, wasps and bees eat the same nectar, but only one puts out honey.

And the results aren't going to be pretty. The Internet will likely not be something you'd want to run into on the Day of Judgement. The test we failed, that comes back to give us a kick into Jahannum. It might say "I brought you the knowledge of the akhira and you chose the dunya instead."

It goes beyond that. Simply having access to the Internet nullifies many excuses we have for not achieving our goals of becoming better Muslims (there's enough stuff from the Ulema, the Ahlullah on here that anyone who sits down and immerses themselves in it all will get up a changed person). And who has access to the Internet and other technological advancements that improve our 'quality of life'? People who are successful or well-off. We work tirelessly, especially those of us who have made it into the West or were born here, only to wind up with, not too unusually, the biggest test of all. Wealth itself becomes a test. And this is nothing new now, is it? Yet we've never thought of ourselves as 'wealthy', again through the tricking of our minds by our own Selves and by Shaytan. Especially those of us whose parents gave us everything... WE aren't wealthy, THEY are. This is ridiculous to the point of stupidity, no doubt from the spiritual IQ points killed by sinning.

The reality is the familiar one retold by the Qur'an countless times. Shaytan and our Nafs have worked together to keep it hidden from us. Without going off into a million other topics, how many ideas or words that we have today are actually kept intact from the 7th century? The culture and civilization we embrace has changed so many of them to make instilling its values in us easier. We can't even think away from what they want, we are becoming incapable of even understanding the most simplest things about Islam and life because our brains are locked in a language maze of dead ends.

We will have to answer for a lot more than we think. The past generations will look upon us and not think "the path to good was very easy for them, but so was sin, so it balances out". No. Because the path to good for them was hard, but the path to sin for them, for all mankind, has almost always been easy.

When the prophetic Hadiths talk about how hard it will be in the world near the Day of Judgement (our world), we take refuge in that. "See? We're expected to have difficulty!" But once again, our brains are wrong. If you can read that and connect it to yourself, you're not in the difficulty mentioned, not yet anyway. And if we fail before the real trials and tribulations overtake us, what will become of us?

It might be the least expected thing in the end, the Internet, which damns us.

Laughing, Crying & Love & Rumi's Vaakiya of the Pearl

2008-07-05T05:13:00.007-04:00

Category: SOUND

Laughing and Crying

Hazrat Maulana Shaykh Hakeem Akhtar Sahib (db) said,

“To forget about Allah and laugh is a crime, and to forget about Allah and cry is also a crime. For example, if a person cries in the memory of a non-mahram (any person of the opposite gender with whom marriage is permissible) then that person is a criminal in the court of Allah, and that person’s tears are worse than the urine of a donkey because the curse of Allah is descending on those tears. Thus to cry in the remembrance of Allah is an act of worship, and also to laugh in the remembrance of Allah is also an act of worship.”

Source: ‘Ataa-e-Rabbaani pg.35

^ If one is talking about 'romantic love' as the case seems here (and as tends to predominantly be the case for young people), then a little elaboration. 'Crying' (or just distress) over a non-mahram for marriage or with the intention of a Halaal, Islamic marriage, while not preferable, is not the same and is 'alright'. There are examples in Hadith. Being distressed over non-mahrams for non-Halaal or non-Islamic intentions of relationships is what is meant here. However, in most cases where the intention for Halaal is claimed, the reality is not so, and those would fall into this as well. To cry over a person implies remembering them, and if one is remembering Haraam interactions (even looking at the non-mahram, their image), then that qualifies here. And usually the 'heartbreak' (if it can be called that) is due not to Halaal intentions or hopes but due to the severing of a strong attachment formed through Haraam interactions to begin with (i.e, looking at, speaking with, being in private with, etc.). That too will obviously fall under this, though all pain holds the potential to work for spirituality if it is dealt with by repenting for and abandoning the sin in question and turning to Allah for His Mercy to deal with the situation. Leading into the next section of '6 Steps To Deal With (Sensual) Love', also by Shaykh Akhtar, and specifically the 6th step which elaborates more on this... I call it 'Majnun Syndrome'.

Six Steps to Deal With (Sensual) Love

Those who are involved in love affairs (mutual or one-sided) and wish to come out of this trap but cannot do so, should act on the following six points, Insha Allah, they will be freed.

1. Use the himmah (courage) which Allah has given.

2. Make dua’ to Allah to grant you the himmah you need.

3. Ask the special servants of Allah (the Auliyaa and Ulamaa), and especially one’s shaikh or spiritual mentor, or whoever one consults with, to make dua’ for one to attain himmah to leave this sin.

4. Take special care in making zikr.

5. Keep far away physically and mentally from those things that lead a person to sin, i.e. anything or anyone that is attractive.

6. Continuously go in the company of a Shaikh-e-Kamil for one’s reformation.

No matter how bad one’s condition may be or how severe the desires one may have, one should never lose hope. Love is a very great asset provided it is used correctly. The vehicle that has more fuel will cause it to be swifter. All we need to worry about now is to make sure our direction is correct. The fuel for the vehicle of our bodies is love. We just need to channel it properly. If the direction is made correct in the company of some shaikh along with zikr, such people can now reach Allah very quickly. People with no love do not reach Allah in years. Some people engrossed in sin, when they had their love channeled properly, they reached Allah immediately thereafter. They flew in the direction of Allah with the same speed at which they were flying towards the temporary love. Their lamenting, remorse, and weeping carried them in minute from the farsh (earth) to the ‘Arsh (throne).

Ayaaz and the Pearl

Maulana Jalaluddin Rumi (rahmatullahi alaihi) mentions in his Mathnawi, a story of Sultan Mahmood: One day the Sultan decided to test his ministers and ordered them to crush the most prized pearl of his treasury. One by one, each of 65 ministers declined, stating that the pearl was far too valuable to be destroyed.

The King then summoned his closest and trusted courtier, Ayaaz, and ordered him to crush the pearl. Without any delay or hesitation, Ayaaz crushed the pearl into fragments. When the ministers expressed disbelief and shock at such audacity, the King asked Ayaaz to inform them as to the reason for him having broken the pearl.

In response, Ayaaz asked these ministers: “Which is more important, the Royal Decree or the pearl? “

The question we pose to ourselves is:

“Which is more important, the command of my Allah or the haram desire of my heart?”

The haram desires of the heart are akin to pearls, which appear to be quite beautiful but we should not fulfill these haram desires at the cost of breaking the decrees of Allah.

Ayaaz attained closeness to the king through his loyalty and faithfulness and his obedience and submission. Similarly, we will gain the extreme nearness and intimate closeness to the King of Kings through loyalty and faithfulness. This in turn is dependent upon sincere obedience and complete submission to His decrees.

Source: Commentary on Rumi's Mathnavi by Shaykh Akthar (db), English by Maulana Yunus Patel

Failure & Shaytan's Deceit & Spiritual Advice

2008-07-05T04:46:00.003-04:00

Category: SOUND

Failure

If a person fails after having made the correct effort, there is no need to resort to alcohol, drugs and suicide.Many students succumb to such drastic measures. Some students work and study extremely hard but fail. Due to failure, they sink into such depression that they feel they have to take or inject themselves with drugs, tranquilizers, etc. for sleep. Why ? Because they failed.

If a person did not make Tadbeer, did not make a serious and concerted effort and thereafter fails, then he must blame himself. However, generally, we do make a reasonable effort but sometimes still meet with failure. For example : A person is fit and healthy when he started something but later becomes sick and is unable to complete what he undertook.

Tafweez is handing our matters over to Allah Ta’ala, trusting Him, placing our matters before Him and believing that in whatever Allah Ta’ala has decided, there is goodness. Outwardly, it may appear as if there is some problem that we are faced with, but great wisdom lies in the decisions of Allah.

Source: Shaykh Hakeem Akhtar, SunniForum.com

Shaitan: The Deceitful Trader

You all believe in Maulana Thanwi (Rahimahullah). He says that if a businessman shows you a sample, and gives you an item which differs from the sample, you will call the businessman a cheat and a deceitful person. You will never buy anything from him again.

Shaytan always deceives. He shows you the cheeks and eyes of attractive people. What sample he shows you and what item he gives. He pollutes you in the organs of feces and urine. But you still have not left Iblees’ tail.

People say what must we do, there is nudity everywhere. Uncovered women do not give us a chance. I say why have you placed your nose under Shaytan’s tail. Safeguard your gaze.

Practise on the blessed statement of Rasûlullah Sallallahu alayhi wa sallam. You will achieve piece. Allah will fill your heart with the sweetness of Iman and His love for every glance that you protect.

Friends, do not waste your lives. I am telling you with a painful heart and what more can I tell you? As Hadhrat Thanwi (Rahimahullah) said that if he had the power, he would have placed his heart in his friends’ hearts.

Allah has indicated two prescriptions of obtaining taqwa (piety) in these two verses. In the light of these verses I have showed you two ways of becoming a saint and becoming wealthy with the currency of the hereafter. When the entire world will kick you, only this currency will benefit you. What is this currency? It is the friendship of Allah. In order to attain taqwa, Allah has indicated in one verse that we should live with the people of taqwa. If you do not live with the people of taqwa, you will be consumed by negligence.

Source: Purpose of Life by Hazrat Shaykh Hakeem Akthar Sahib (db)

Advices of Hazrat Shaykh Akhtar

1. Neglect of Zikr is starvation of the soul.

2. One who is an Aashiq,a lover of Allah,even though not entangled in sin will yet remain a Mustaghfir(penitent).

3. Stay away from sins as well as the preludes,those things that lead to sin.

4. The connection,the link between the ,the outward and inward is such that neither can be seperated from the other.

5. Taqwa means that one has the urge to disobey and one prevents oneself from doing so.

6. The true lover of Allah is the one who knows how to to endure the grief of Allah’s path.

7. One evil glance causes several diseases even though it may be for only one minute.

8. Piety creates the light of tranquillity.

9. Ask Allah Ta’ala to muster ones courage to leave all sins.

10. Casting evil glances at beautiful faces is a filthy and polluted act.

11. No taste can match the joy experienced when one sacrifices every breath for Allah’s sake.

12. In old age potency diminishes,but desires and passion remain virile,at the same time to combat the nafs weakens.

13. Some people desire to acquire Allah’s pleasure but refuse to sacrifice any of their pleasures and desires.

14. Due to constant striving,the heart is nutured,and fertile to absorb the rays of Hidayat and Wilayat(sainthood).

15. Controlling the gaze creates a lustre(nur) within the heart which quickly manifests on the face of such a person.

16. In proportion to the severity of the urge and desire to commit sin,will be degree of nur created, on suppressing this urge.

17. One lustful gaze leads to another,just as one sin leads to another and one good deed to another.

18. Striving against the nafs is indeed a struggle and an allegorical Jihaad of the highest form.

19. The person that desires to taste the pleasures of Jannah on earth,should spend with the Ahlullah(people of Allah).

20. The religious harm of jealousy is the destruction of righteous deeds,its worldly harm is perpetual grief.

21. When a servant of Allah considers himself unworthy and inferior,
he is elevated in Allah’s sight.

22. The Awliya-Allah become even more humble when praised, becoming more grateful to Allah,for concealing their faults.

23. One of the most reprehensible forms of Riya(show) is to publicize one’s Ibadat and deeds before friends and family.

24. Regular visits to the graveyard and reflecting ,will create disdain
for the world in the heart.

25. Constant desire and aspiration for name and fame is a destructive spiritual illness.

Source: SunniForum.com

Simple Prescriptions & A Curriculum for Regular Muslims

2008-06-30T15:23:00.004-04:00

Category: SOUND

Simple Prescriptions

Allah Ta’ala wants that every Believer, every Muslim, you and I, no matter how far away we may be, and no matter how much we may have distanced ourselves from Him to still become His friend. And this is not an impossibility. Do not regard Wilayat (friendship with Allah) as a very difficult thing.

In these times, none of the Mashaa`ikh will prescribe that a person stands on the shores of the ocean, on one leg, and reads one tasbeeh, ten thousand times… nothing of the kind.

The prescription of the times is the simplest and easiest, and the only effort that we really require to make in these times of fitnah (trial) and corruption, is that together with fulfilling those Rights which are Fardh, Waajib and Sunnat, we restrain ourselves from all sins. A little Zikr (Praise of Allah Ta’ala), accompanying this, will then yield great results. We will then, Insha-Allah, see what Ikhlaas Allah Ta’ala grants to the heart, and what rewards follow on Ikhlaas.

Source: Ikhlas - Sincerity, A Discourse by Hazrat Maulana Yunus Patel Saheb (db) [Musjid-e-Noor]

A Curriculum of Study for the Regular Muslim

by Mufti Taqi Usmani,

Section 1: Necessary Beginners Knowledge

"...without which living a life like a true Muslim is not possible."

Hayat al-Muslimin (Mawlana Ashraf `Ali)

Furu` al-Iman (Mawlana Ashraf `Ali)

Ta`lim al-Din (Mawlana Ashraf `Ali)

Behishti Gohar [for men] (Mawlana Ashraf `Ali)

Behishti Zewar [for women] (Mawlana Ashraf `Ali)

Jaza' al-A`maal (Mawlana Ashraf `Ali)

Sirat Khatim al-Anbiya' (Mufti Shafi`)

Hakayat Sahaba (Mawlana Zakariyya Kandihlawi)

Tarikh Islam (Mawlana Muhammad Mian)

Usway Rasule Akram (Mawlana `Abd al-Hayy)

Section 2: Broadening the Core

"...by which such vastness and firmness is produced in religious aspects that a person will not be misguided by those who misguide."

Ma`arif al-Quran (Mufti Shafi`) or Tafsir Usmani (Mawlana Shabbir Ahmed)

Ma`arif al-Hadith (Mawlana Manzur Nu`mani)

Behishti Zewar ke Masa'il (Mawlana Ashraf `Ali)

`Ilm al-Fiqah (Mawlana `Abd al-Shakkur Lakhnawi)

Aqa'id al-Islam (Mawlana Idris Kandihlawi)

Shari`at wa Tariqat (Mawlana Ashraf `Ali)

Source: (Fatawa Usmani, pg. 181-182 ed. Maktaba Ma`arif al-Quran: 2005)

[Some other beneficial works, as recommended by some teachers for personal studies, include [a] the Ihya `Ulum al-Din [b] Tariqat al-Muhammadiyyah of Imam Birgivi [c] Riyadh al-Salihin [d] `Ulum al-Qur'an of Mufti Taqi [e] Shaykh `Abd al-Fattah's works...]

In addition, most all these works can be found in English these days.

Knowledge & Sins & The Disease of Idiots

2008-06-20T07:34:00.005-04:00

Category: SOUND

Knowledge

“Useful knowledge is that which makes you grow in the fear of Allah, increases you in awareness of your defects, deepens your knowledge of the worship of your Lord Most High, decreases your desire for this world and increases your desire for the life to come, and opens your eyes to the defects of your actions so that you guard against them.”
-Imam Al-Ghazali (ra)

Tirmdhi relates from Jubayr ibn Nufayr (ra), on the authority of Abu Darda (ra):

“We were with the Prophet(peace and blessings be upon him) and he said, “ There {will be} a time when knowledge will be snatced from the people until they will be unable to benefit from it.” Ziyad ibn Lubayd said, “ O Messenger of Allah, how will Allah seize knowledge from us when we recite the Qur’an.” I swear by Allah, we recite it and teach it to our women and children!” He said, “ May your mother be bereaved of you, Ziyad. I used to consider you one of the learned people of Madinah! The Torah and the Gospel are with the Jews and the Christians, yet do they benefit from them in any way?”
[Tirmdhi no. 2653]

Nasa’i relates a similar hadith from Jubayr ibn Nufayr, on the authority of ‘Awf ibn Malik (ra), from the Prophet (ra). He says in this hadith,

"The Prophet (saw) mentioned the straying of the Jews and the Christians despite their possessing scriptures."
[Al-Nasa’i , al- Sunan al-Kubra(Beirut: Dar Ihya’ al-Turath al-‘Arabi), 8:211; al-Musnad, 6-26-27; al Hakim, al-Mustadrak(Beirut: Dar al-Kutub al-‘Ilmiyya, 1990), 1:99-100]

Jubayr ibn Nufayr (ra) also related:

"I met Shaddad ibn Aws and I informed him of the hadith of ‘Awf ibn Malik, and he said, 'He has spoken the truth. Shall I not inform you about the first occurrence of the lifting of knowledge? Humility will be lifted to the point you will not see a single humble person.'"

Sins

The Discomfort of Avoiding Pleasurable Sins

“The discomfort felt after not committing a sin is like an everlasting feeling of springtime. This discomfort is actually beneficial and more virtuous compared to that feeling of temporary tranquility felt by the nafs after committing a sin. The reason behind this is that the curses of Allah descend on the person who acquires haram pleasures of the nafs, whereas the mercy of Allah descends on the person who feels discomfort for leaving sins.”

[‘Ataa-e-Rabbaani pg.34]

Comment of Abu Yahya

This malfooz of Hazratwala is actually the essence of his teachings. Hazratwala does not emphasise anything as much as he emphasizes tolerating the “pain” of abstaining from sins; such as casting evil glances at beautiful and handsome faces, watching pornographic pictures, etc. And in this day and age, this is a very unique and rare thing to propagate.

Unfortunately there is a great misconception which is becoming widespread in the Ummah (and this is due to our separation from the company of the Ulama and Auliya)which is: wear hijab, wear a kufi, go to a couple of Islamic conferences and lectures, and lead whatever type of life you wish. If it is too hard or difficult for you to do, then no problem… there is definitely some scholar who has given a fatwa permitting it. Surf the net and you’ll find Mufti Google answering all your queries!

The problem is that no one can comprehend that the pain in abstaining from sins is something good. We think: how can pain be good? But as they say: NO PAIN, NO GAIN!

It hurts to guard your eyes and follow the sunnah when you’re surrounded by kufr and mockers of the sunnah… but it is from this pain of not being accepted and not allowing the nafs haram pleasures by which Allah is attained.

We have mixed up the “ease” that shariah offers to us at times of dire necessity with the ease desired by the nafs in order to shy away from mujahadah. Whereas there is a clear and explicit difference. When the malfoozat and noble utterence of the Ulama-e-Rabbaniyeen such as the one above is applied to one’s life… then one truly experiences peace and traquility.

Indeed, just like when working out to develop bigger and stronger muscles when weight-training. Working out the soul is the same. The pain and 'burn' come from avoiding sins and especially the pleasurable ones, and engaging in good deeds, particularly the difficult ones. Just as the frequent trainee of bodybuilding begins to love the feeling of what is essentially harm coming to his body from the soreness and 'burn' of the muscles, because they understand what it signifies, so too will a seeker in the spiritual path come to even enjoy the discomfort from not sinning, because they'll understand what that signifies.

Source: An-Noor

Tricks of Shaitan

1. The first thing Shaytaan does is, he takes out the importance of obedience out of us and puts the importance of the dunya within us.

2. The second thing Shaytaan does is he delays the good actions, ex. praying, following the Sunnah, acquiring good company, making taubah etc.

3. The third thing he does is that he makes you rush through any good deed.

4. The fourth level of Shaytaan’s trickery is that he puts riyaa’ in those actions.

5. The fifth level of Shaytaan’s trickery is that he puts vanity in us - ‘ujb, i.e. conceit.

6. The sixth level of Shaytaan’s trickery is that he injects you with the poison of doing things for fame.

Any one of these is sufficient to destroy the reward of the action as well as serve as a means of destruction for the person.

May Allah save us from shaytaan and his evil ploys. Aameen!

Source: An-Noor

The Aim of Life

If we live in the company of the pious ones, we will attain the aim of life. What is the aim of life? When we go from this world wrapped in our kafans, we will not be able to take our jewellery, wives, children, carpets, mobile telephones, or any currency. This is proof enough that these items are not the aim of life. Tell me, is this a proof or not? Since the time of Adam (Alaihis salâm) till today, have you seen anyone taking his house, carpets and telephone with him? Have you seen anyone telling the angels, “O angels, come and help me. I cannot carry my carpets and my house alone. Please assist me.” Then the angels come down and say, “This janazah has requested Allâh Subhanahu wa Ta’la that his chairs, carpets, telephone, cellphone, cars and goods should reach the hereafter.” Has any dead person gone with his house and material possessions? This shows that these things are not the purpose of life. These are the means of life. Means are taken away while aims are not snatched away. This is proof enough that our purpose is worship. We take the nûr (illumination) of our worship to Allâh Subhanahu wa Ta’la. Another proof is that Allâh Subhanahu wa Ta’la grants us the ability to take His name till the time of death because this is the aim of life. Many powers terminate after sixty to seventy years. Hadhrat Hakeemul Ummat (Rahimahullâh) states that when the strength is finished, the old man tells his old wife, “Throw sand on taking and giving, let’s have pure love.” Friends, all strengths terminate in old age except the ability to take Allâh’s name. To the extent that some people became blind and deaf but their tongues were moving. Those who were in the habit of taking Allâh’s name, only they took His name. While those who were not in the habit of taking His name, who secretly went to the sewerage area and committed lewd acts had a disastrous end.

Source: "Purpose of Life" by Arif Billah Hazrat Molana Shah Hakeem Mohammad Akhter Sahab (db)

Overpower The Nafs (Self)

Do not company those who have becom Overpowered, O Rebellious one. Accompany one who has overpowered his nafs so that you may also become dominant and be able to practice upon the knowledge that you have acquired. and if one always stays in the company of those who are overpowered by their nafs then he will also remain a slave of his base desires. This because the one who himself is enslaved, how can he free someone else? one prisoner cannot release another prisoner. only if one of them is released will he be able to bail the other out. These people are the Ahlullah who have freed themselves from the slavery of Nafs.

Source: -Connection with Allah- by Arif billah Hazrat Molana Shah Hakeem Mohamamd Akhter sahab (db), Ahl-e-Dil

The Disease of Idiots

“One lustful gaze leads to another, just as one sin leads to another and also one good deed to another.”
-Arif Billah Hazrat Maulana Hakeem Akhtar Sahib (db)

Hakeem ul Ummah, Hazrat Thanwi (RA) says, “To cast lustful glances is the disease of idiots. You neither give, nor receive. All you do is put your own heart in turmoil. You can stare at a girl forever, but you will never get her. You will only get the person that Allah has decreed for you as halal. Since this is a matter which has already been decided by Allah, that is why this is the disease of idiots.”
[Anwaar-e-Haram pg. 45]

Note: This applies for females as well. Just because the example given by Hazrat Thanwi (RA) involves men, it does not mean that women are exempt. The ruling for lowering the gaze has been given to men first, and then specifically to women separately.

"Casting lustful galnces at beautiful girls and young lads is nowadays not even considered to be a sin. Hadratwala said that one who casts lustful glances at girls and young lads is stupid. And there is no FIX for stupidity. People, who have zero tolerance to Ahlullah, argue that 'we don’t know'… Hadratwala has said IGNORANCE IS NO EXCUSE FOR SINNING. Islam doesn’t work like this. It’s obligatory on every Muslim to know the difference between Halal and Haram. One should attend the Majalis of the Ahlullah and Ulama."

Source: Ahl-e-Dil

What is Dunya? & The Cure For Depression

2008-06-20T07:19:00.003-04:00

Category: SOUND

What is Dunya?

Maulana Rumi (RA) explains the reality of the dunya by posing the question, “What is dunya?” Some ignorant people say, “Kick the dunya aside, kick the dunya aside!” Our Shaikh Hazrat Hakeem Akhtar (DB) says, “If you do not have money, and if you do not have food, then you will not be able to even lift your leg up to kick the dunya aside.” From this we can understand that wealth is not necessarily dunya. Then what is? Maulana Rumi sums it up in one line, where he poses the question, and then answers it. He says, “What is dunya? It is to be unmindful of Allah.”

Clothes, silver, gold, money, wealth, wife and kids are not necessarily dunya, provided they do not make a person unmindful of Allah. In other words, all these things are kept according how Allah wants them to be, and he does not use any of these things in disobeying Allah, then this person is a man of God, and is not materialistic. On the other hand you have a person who is broke. He spends his life hungry and goes through financial difficulties, but is negligent of Allah, and disobeys Allah, and then this person in reality is materialistic even though he has nothing. We understand that even living in luxury and affluence, a person can be a wali of Allah, and contrary to this, in poverty and hunger; a person can be distant from Allah and materialistic. That is why Maulana Rumi (RA) has defined dunya as negligence towards Allah, not wealth, and prominence.

The proof of this statement can be found in the Tafseer Ruh-ul-Ma’aani under the verse where Allah says, “And the life of this world is nothing but capital of deception.” Allah uses the Arabic word manta’, so what really is mataa’? Allamah Aalusi (RA) (the author of the above mentioned Tafseer) mentions that mataa’ actually refers to a cloth that women normally use in the kitchen to wipe and clean the kitchen area. So it is something very low and worthless.

Allamah Aalusi (RA) poses a question in his Tafseer that when is the dunya considered lowly and bad? He answers by saying that the dunya is only bad when it makes you unmindful of the Aakhirat. The dunya is carrion, and its seekers are dogs. But this is with a condition, and the condition is that it should make one unmindful of the Aakhirat. Allamah Aalusi (RA) mentions that if the dunya does not make one unmindful of Allah and the Aakhirat, and the dunya is made as a means to attain the Aakhirat, then it is a great capital and saving. One person uses his wealth to serve the Ulamaa. He donates his wealth to masjids, and madrasahs. He makes utilizes his wealth for Islamic publications. He feeds students of deen and pious people. So is this person’s wealth merchandise of deception? Is it lowly and degenerate? No, rather it is a great capital that he has saved up, which is being sacrificed for the sake of Allah. That is why it is mentioned in a hadith, “No one but a pious person should eat your food.” The reason for this is that the pious person after eating will get strength and energy and he will do good deeds. So the one who fed him will also have a share in the reward and this will be a form of Sadaqah Jaariyah (continuous charity). So this form of dunya is not debased because it is being used as a means to build the Aakhirat.

This type of wealth is not given to everyone. Everyone is not so fortunate that their wealth does not make them unmindful of Allah. My Shaikh, Shah Abdul Ghani (RA) used to say that Allah does not disclose the secret of His love to every heart. He then would recite some poetry in Farsi with great enjoyment. The meaning of the poetry is as follows:

Allah does not disclose the secret of His love to every heart.
And every eye is not always fit to guide one on His path.
Every pearl is not given the honor of being part of the king’s crown.
And every messenger was not blessed with the ascension (Mi'raj).
Not everyone is chosen for the service of the Deen.
One out of a thousand is blessed with this honor.

I pray that Allah gives us the taufeeq to utilize whatever dunya we have for the sake of Deen, and also that Allah include us amongst those that He has chosen for the service of His Deen. Aameen.

-Dars-e-Mathnawi pg. 20-24
(Shaykh Hakeem Akhtar)

SOURCE: An-Noor

The Cure For Depression

This article can be found here on An-Noor. It's a bit too lengthy to repost here, but InshAllah it will remain available on that site. It's a very good read.

Giving Up Sins: An Easy Prescription

2008-06-20T06:54:00.003-04:00

Category: SOUND

by Hazrat Maulana Yunus Patel

There are many, many Muslim brothers and sisters throughout the world who due to various negative influences and bad elements, find themselves 'de-railed' from Deen. Many others sit on the fence, wanting to enjoy or benefit from both sides of the fence - engaging in sins as well as being practical on certain teachings of Deen. However, deep in their hearts is the desire to get back on track, and once again become good, practical Muslims; to jump off the fence and enjoy the green pastures of Islam. So they write, e-mail, phone, fax seeking guidance and direction.

The main weakness is indulgence in sins; sometimes many sins and excessive indulgence in those sins. A standard prescription that I give as a reply, is as follows. Alhamdulillah, many who followed through with the prescription have found a whole new life - of peace, happiness, blessings and mercy. On tasting the sweetness that comes with obedience, there is no desire to return to any form of disobedience.

The ideal is that we abstain from sins, out of love for Allah Ta'ala. He has granted us so much - He has granted us everything and it is the nature of human beings that we love the person that is kind and generous to us. Then what of Allah Ta'ala who has provided us with plentiful - with everything? The sight, hearing, speech, the organs that are functioning in such an amazing manner, the limbs - all in our service - for eating, drinking, walking, sitting, etc. The gifts of wealth : the clothing, shelter, transport, food, drink, and so many other comforts. We use them all, but do we keep in mind, the Generous Benefactor? Do we give thanks for these bounties or show any appreciation to the Giver?

Developing the conscious awareness that Allah Ta'ala is with us : He is watching us, He is hearing us, He knows all and everything about us; We cannot hide from Him; We cannot conceal our actions from Him. Then should we not feel ashamed that in His Presence, we are disobeying Him? Are we not showing ingratitude to the Benefactor, when engaging in sins in His very Presence ?

Keep in mind that the angels too are witness to all our actions; that the earth is recording our behaviour and that all of it is also noted in our books of deeds - that we are accountable to Allah Ta'ala on the Day of Judgement. Added to this, our actions are also presented to Rasulullah (sallallahu alayhi wasallam), so we should give thought to whether our actions are a source of joy or grief to him. .In this manner, we will develop that shame and modesty which will make it easy to restrain from Haraam.

Muraqabah is meditating on the actions engaged in during the day : We should reflect over our deeds for the day and seek forgiveness for shortcomings and resolve not to return to those bad deeds. We should also express gratitude on good deeds and make dua for an increase in them.

Ponder over the fact that the Angel of Death does not give respite. It must not be that whilst obeying the nafs in sinful pleasure, the Angel of death visits; and departure is in disgrace, and return to Allah Ta'ala is at a time when He is angry, and that death is an embarrassment to the person, family and community who find out that death came in sin. May Allah Ta'ala protect us all from death in a state of transgression, but this is very much a reality. .Death visits - more often, very unexpectedly, and no true Muslim would want to be seized by the Angel of death when Allah Ta'ala is displeased. I often say : We now have instant tea, and instant coffee, and instant cereal and instant pudding and so many other things on the market are instant - we are also living in times when death is just as instant. So any sin is too much of a risk in the face of the reality of death. .The Hadith is explicit : That we will be resurrected on the day of Judgement as we have died and we will die as we have lived. Would any Muslim want to rise up on the Day of Judgement in sin, for all of mankind to witness what kind of life he led?

Ponder over the fact that Allah Ta'ala has blessed us with the gift of sight, hearing, health, wealth, and so much else - and has also granted us the gift of respect. However, what He gives, He can also take away. He has explicitly stated that ingratitude for His Gifts will draw very severe punishment. So is sin not abuse and ingratitude for the gifts of sight, of heart, of mind, of limbs ? A little contemplation on the consequences of such behaviour and a little bit of mujahada - which entails 'not doing' and Alhamdulillah, the sicknesses are cured.

Attend the talks of the learned Scholars of Islam whenever possible, or listen to recordings of their talks and read their books to gain benefit of pious, righteous company. Join and participate in the Deeni activities with those who follow the Qur`aan and Sunnah. On will, Insha-Allah, find a great improvement in one's condition by keeping the right company.

Make the effort to read Salaah punctually. Men should make every effort to read their Salaah in Jamaat.

Read good, Islamic literature. Abstain from magazines or books that have filthy and indecent contents and pictures.

Give up television viewing. .90% of the content is Haraam. If a person offers a full glass of clean and pure water, and mentions that there is just one drop of urine, would any sensible person, drink it ?

Then when the major content of television is Haraam, what would we then say ? When the gaze, heart and mind are consuming and digesting so much of Haraam viewing, what else would be the end result except indulgence in the same Haraam.

Lower the gaze from the opposite sex.

Dress as a Muslim should - Wearing the pants above the ankle and keeping the beard, one fist in length must not be considered as insignificant actions. These are teachings of Rasulullah (sallallahu alayhi wasallam) which he has emphasized. Although it is permissible to wear the shirt and pants, the dressing of the righteous has a speciality which benefits in different ways. A person with this appearance will think a hundred times before engaging in an open sin, when he is being recognized as someone who must be very pious. So this attire and appearance will offer a protection, Insha-Allah. Women too should dress modestly as is prescribed by Shariah.

By doing these few things, you have won more than half the battle. And it is not as difficult as Shaytaan and nafs will whisper. A little courage, a little effort and a little sacrifice are all that is required.

Of course, these are just basic aspects of Deen, which everyone can implement immediately and easily. There is a need to fulfill the Obligatory Injunctions such as Salaah, Zakaat, Fasting in the month of Ramadaan, etc. and to fulfill the rights of family, neighbours and others. There is a need to read the Qur`aan Sharief regularly, together with some authentic commentary - a little at a time, as well as giving time to studying some book on Islamic Jurisprudence and reading the life and teachings of Rasulullah (sallallahu alayhi wasallam) , etc.

A reading of the books of virtues of actions such as Salaah, Fasting, Haj, Sadaqaat, Zikr, etc. by Hazrat Shaykhul Hadith Maulana Zakariyyah Saheb (Rahmatullah 'alayh) will create enthusiasm in the heart for action.

May Allah Ta'ala grant us His Love and the Love of Rasulullah (sallallahu alayhi wasallam) , such that it becomes easy to give up all sins and submit to His Obedience. May He protect us all from the mischief of nafs and Shaytaan. May He fill our hearts with Love for this beautiful Deen and inspire us in being a practical and good Muslims and be true role-models to our community.

Source: SunniForum.com

Quotes: A Lot

2008-05-27T05:56:00.007-04:00

Category: SOUND

I got most of these from mutmainaa.

"A servant should overcome his soul,
And be continuous in the remembrance of his Lord,
Establishing the rights of his Lord,
Focusing upon Him with his heart,
The light of fear setting ablaze his heart,
Whilst drinking from the vessel of pure love,
And certain hidden realities being unveiled for him.
So when he talks, it is due to Allah,
When he speaks, it is from Allah,
When he moves, it is by the Command of Allah,
And when he is serene, then it is from Allah,
He belongs to Allah, is for Allaah and is with Allah."
-al-Junayd

"If the first inward thought is not warded off, it will generate a desire, then the desire will generate a wish, and the wish will generate an intention, and the intention will generate the action, and the action will result in ruin and divine wrath. So evil must be cut off at its root, which is when it is simply a thought that crosses the mind, from which all the other things follow on."
-Imam al-Ghazzali (ra) [Ihyaa Uloom al-Deen, 6/17]

"When someone criticises or disagrees with you, a small ant of hatred and antagonism is born in your heart. If you do not squash that ant at once, it might grow into a snake, or even a dragon."
-Jalaluddin al-Rumi (ra)

"And if Allah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can keep back His favour; He brings it to whom He pleases of His servants; And He is the Oft-Forgiving, Most Merciful."
-Qur'an (10:107)

"Intelligence is the shadow of objective truth.
How can the shadow vie with sunshine?"
-Jalaluddin al-Rumi (ra)

"Repel the thought, for if you don't, it becomes an idea. So repel the idea, for if you don't it will become a desire. So fight against that (desire), for if you don't, it will become a determination and a passion. And if you don't repel that, it will become an action. And if you don't replace it with its opposite, it will become a constant habit. So at that point, it will be difficult for you to change it."
-Ibn Qayyim al-Jawziyyah [from al-Fawaa'id]

"Knowledge is not what is memorised.
Knowledge is what benefits."
-Imam Shafi' (ra)

"And We shall try you until We test those among you who strive their utmost and persevere in patience"
-Qur'an (47:31)

"The Qur'an guides you to the recognition of your illnesses and to their remedies.
Your illness are your sins, and your medicine is seeking Allah's Forgiveness."
-Qatadah

Abu Suhayb Sinaan (radiAllahu anhu) narrated that Rasulullah (salAllahu alayhi wasalam) said:
"How amazing is the case of a believer; there is good for him in everything,and this characteristic is exclusively for him alone. If he experiences something good he is thankful and that is good for him; and if he comes across some diversity,he is patient and that is good for him." [Muslim]

A leading scholar of Basra visited Rabi'a al-Adawiyya (ra) while she was ill. Sitting beside her pillow, the scholar spoke about how terrible the world was. In reply, Rabi`a told him: "You love the world very dearly. If you did not love the world, you would not mention it so much. It is always the purchaser who first disparages what he wants to buy. If you were done with the world, you would not mention it either for good or evil. As it is, you keep mentioning it because, as the proverb says, whoever loves a thing mentions it frequently."

Once Rabia al-Basri (Rabi'a al-Adawiyya) (ra) was sitting in company with some people who were talking of the world reproachfully. She said,
'Do not talk of the world. Do not talk of it even disparagingly. For, your talking of it shows that you consider it to be worth talking about, and something of consequence. If it were of no consequence in your sight, you would never have liked to make a mention of it. (For, who would talk about the filth that men excrete?)'
[Fazaile Sadaqaat, Ch.6]

"Intention is the measure for rendering actions true, so that, where intention is sound, action is sound, and where it is corrupt, then action is corrupt"
-Imam an-Nawawi (ra)

Why do you seek more knowledge when you pay no heed to what you already know?

"Remember your contemporaries who have passed away and were your age. Remember the honors and fame they earned, the high posts they held, and the beautiful bodies they possessed. Today all of them are turned to dust. They have left orphans and widows behind them, their wealth is being wasted, and their houses turned into ruins. No sign of them is left today, and they lie in dark holes underneath the earth. Picture their faces before your mind's eye and ponder."
-Imam al-Ghazali (ra)

"For those who realize that everything is from God, everything is the same."
-Jalaluddin al-Rumi (ra)

"If you knew what I know, you would go out to the jungle, weeping and crying and leave your property unguarded. But your hearts are heedless of the requirements of the Hereafter and you have, before you, worldly hopes and aspirations. That is why the world has become your master and all your activities are directed towards it; you have reduced yourself to a condition of stark ignorance."
-Abu Darda (radiAllahu anhu) [Fazaile Sadaqaat, Ch.6]

"Whoever is not made glorified by taqwa can find no glory."
-Imam Shafi'i (ra)

"Shall I tell you who is kept away from Hell and from whom Hell is kept away? From everyone who is gentle and kindly, approachable and of an easy disposition."
-Prophet Muhammad (salAllahu alayhi wasalam) [Tirmidhi, Hadith 1315]

"You are not aware of the consequences that would result (if you were granted what you desire) because what you seek might be to your detriment. (O soul) be conscious that your Master is more aware about your well-being than you are."
-Ibn Al-Jawzi

"Whoever travels without a guide, needs two hundred years for a two-day journey."
-Jalaluddin Rumi (ra)

"Your souls are precious and can only be equal to the price of Paradise, therefore sell them only at that price."
-Hazrat Ali ibn abu-Talib (radiAllahu anhu)

"Whoever determines the truth from people alone will remain lost in the plains of bewilderment. Rather, know the truth, and you will know its people."
-Imam al-Ghazali (ra) [Ihya Ulum al-Din, 'The Book of Knowledge']

"Two kinds of people live a life without care: one kind are extremely worthy of praise, the other kind are extremely worthy of criticism. The first are those who care nothing for the pleasures of the world and the second (i.e. those who are deserving of criticism) care nothing for haya or modesty."
-Ibn Hazm [Kitab al-Akhlaq wa al-Siyar fi Mudawat al-Nufus]

"The Holy Prophet is dearer to us than our wealth, our children, our fathers, our forefathers, our mothers and cool water at the time of severe thirst."
-Hazrat Ali ibn Abi Talib (radiAllahu anhu)

"Whoever builds his faith exclusively on demonstrative proofs and deductive arguments, builds a faith on which it is impossible to rely. For he is affected by the negativities of constant objections. Certainty (al-yaqin) does not derive from the evidences of the mind but pours out from the depths of the heart."
-Ibn Arabi (ra)

"Sometimes in order to help He makes us cry
Happy the eye that sheds tears for His sake
Fortunate the heart that burns for His sake
Laughter always follow tears
Blessed are those who understand
Life blossoms wherever water flows
Where tears are shed divine mercy is shown"
-Jalaluddin Rumi (ra)

"Better to look at the defects hidden within you than to look for the unseen worlds that are veiled from you."
-Shaykh Ibn Ata'illah

"Toward the latter days of indiscriminate violence, be like the first and better of the two sons of Adam who said, 'If you raise your hand to kill me, I will not raise mine to kill you; surely I fear God, the Lord of the worlds.'"
-Prophet Muhammad (saw) [Tirmidhi]

"There are two kinds of Riya - Showing off - Ostentation ie pure ostentation and adulterated ostention. In pure ostentation 'Riya' a man does a good deed only for worldly benefit. In adulterated ostentation, a man does a good deed with the intention of reaping the benefits of the world as well as of the Hereafter."
-Imam al-Ghazali (ra)

"The sincere person is the one who hides his good deeds just like he hides his evil deeds."
-Ya'qub al-Makfoof

"By Allah, whenever I endure any adversity I gain four blessings of Allah 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."
-Hazrat Umar ibn Al-Khattab (radiAllahu anhu)

"Believers see their sins as if they were sitting at the foot of a mountain and feared that it may fall on them, while the corrupt see their sins as if they were a mere fly that flew by their nose."
-Prophet Muhammad (salAllahu alayhi wasalam) [Bukhari] [Muslim]

"Only someone who is sincere recognizes what showing off is."
-Imam Shafi'i (ra)

"Had there not been five bad qualities, all the people would have been righteous. Contentment with ignorance; love for worldly life; miserliness inspite of much wealth; ostentation in (good) deeds; and pride in their own intelligence."
-Hazrat Ali ibn Abu Talib (radiAllahu anhu)

"Do not try to run away from trials and tribulations, but endure them with patience. They cannot be avioded, and there is nothing for it but to endure them with patience, How can you expect the whole of this world, and all that has been created therein, to undergo change and transformation just to suit your convenience? The Prophets are the best of all creatures, yet they have always had to suffer afflication and so it is for their followers, those who tread in their footsteps as they walk along their highway, emulating their example."
-Shaykh Abdul Qadir Gilani (ra)

"True knowledge is not measured in relationship tohow much you memorize and then narrate, but rather, true knowledge is an expression of piety."
-Ibn Mas'ud (ra)

"What hurts the soul? To live without tasting the water of its own essence."
-Jalaluddin al-Rumi (ra)

"Absorption in worldly affairs breeds darkness in the heart, and absorption in the affairs of the next world enkindles light in the heart."
-Hazrat Uthman ibn Affan (radiAllahu anhu)

When Umar bin Al-Khattab (radiAllahu anhu) despatched the army of Sa'ad bin Abi Waqqas (radiAllahu anhu) to the Battle of Al-Qadisiyyah, he advised him:
"Fear your sins more than you fear the enemy as your sins are more dangerous to you than your enemy. We Muslims are only victorious over our enemy because their sins outnumber ours, not for any other reason. If our sins were equal to those of our enemy, then they would defeat us due to their superior numbers and resources."

"None in this age will amass wealth except those having five traits of character. High hopes; abnormal greediness; excessive miserliness, lack of fearing Allah; and forgetfulness of the coming world."
-Sufyan ath-Thawri (ra)

"The finest of the believers conduct themselves with honorable bearing. And the finest of the finest are those who treat their mates with affection."
-Prophet Muhammad (salAllahu alayhi wasalam) [as reported by Abu Hurairah]

"Five are the marks of Allah-fearing people. They do not associate with people other than those with whom they can maintain terms on a religious basis; they restrain their private parts and their tongues; when they make any large temporal gain, they take it as a curse, and when they gain even a little piety, they consider it precious; they do not eat to their full even of what is permitted for fear that anything forbidden might be mixed with it, they consider all people pious and pardoned, but consider themselves as sinners."
-Hazrat Uthman ibn Affan (radiAllahu anhu)

"Be content with what you have. Be satisfied with your dwelling place to accommodate your enterprise, Restrain your tongue, And shed tears of regret regarding past sins you committed knowingly, and those you do not recognize."
-Abdullah bin Mas'ud (ra)

"My father died, and for an entire year I did not ask Allah for anything except that He forgive my father."
-Amir ibn Abd Allah ibn Az-Zubayr (radiAllahu anhu)

Iyyadh bin Ghanam narrated that God’s messenger (peace be upon him) said: “I was informed by the heavenly hosts of angels that the most dignified among my followers are people who rejoice in public when they ponder the vastness of Allah’s all-encompassing mercy and compassion, and they weep privately when they contemplate rigorous punishment He reserved for the sinners and the deniers of the truth. They sit in His blessed mosques morning and evening worshipping Him and celebrating His praises inwardly, and they implore Him with their tongues outwardly with reverence and awe. They pray to Him with their hands raised as well as lowered, and they yearn for Him unceasingly. They take little from people, and yet, it bears heavily on their hearts. They walk barefooted, humble, unpretentious, and unnoticed, just like ants, without finery; and they are free of self-adulation. They walk with dignity and serenity, and they rise to the nearness of their Lord through their link to His messenger (saws). They wear the garment of good conduct and follow the clear proof. They read the Qur’an regularly, take their daily guidance from it, and they happily make the necessary personal sacrifices to meet its requirements. Almighty Allah has surrounded them with distinguished witnessing angels, and faithful guardians, and He has illumined their faces with effulgence as a sign of His blessings upon them and as a demostration of His satisfaction with them. When they look at His servants, they anticipate promising signs. They often contemplate the vastness of Allah’s creation. Their bodies dwell on earth, and their eyes are anchored upon the heavens. Their feet stand on earth, and their hearts dwell in the heavens. They breath on earth, and yet, their spirits are connected to the divine Throne. heir souls live in this world, and their thoughts are focused on the hereafter. hey only worry about what may come. Their graves are in this world, and their ranks are exalted in Allah’s sight.” God’s messenger (saws) then recited: “Such is the reward of one who reveres My Majesty, and fears My warning.” (Qur’an, 14:14)
[From: The Beauty of the Righteous and the Ranks of the Elite, by Imam Abu Na'eem al-Asfahanee]

"I complained to Waki' about the weakness of my memorisation, so he instructed me to abandon disobedience; He informed me that knowledge is a light, and the light of Allah is not given to a sinner."
-Imam Shafi'i (ra)

"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 tranquility, and whosoever sent it amongst the people shall be disturbed and excessively perturbed."
-Ibn al-Qayyim al-Jawziyyah

"The reality of the other person lies not in what he reveals to you, but what he cannot reveal to you. Therefore, if you would understand him, listen not to what he says, but rather to what he does not say."
-Khalil Gibran

"Tenderness and kindness are not signs of weakness and despair but manifestations of strength and resolution."
-Khalil Gibran

Some Islamic Principles of Living

2008-05-27T01:49:00.009-04:00

Category: SOUND

This is just a collection of some anecdotes found from various corners of the Internet that I feel relay the essence or principles behind the Islamic philosophy of living. Words in grayed out font are from me.

Life

Mus'ab ibn Sa'd (ra) narrated that his father asked, "O Messenger of Allah (saw), who is subjected to the severest trial?" He said, "The Prophets, then the righteous, then the likes of them, then the likes of them among the people. A man is tried in relation to his religion. If he is firmly rooted to his religion then his trial will increase but if he is weak on his religion then his trial will be light. Trial does not cease to fall on a person as long as he walks on the surface of the earth until no sin remains on him."
(Tirmidhi #2398) (Ibn Majah #4023) (Ahmed 1/172)

This is an unbelievably important principle. It helps explain Qadr, or the Divine Destiny in store for us. So many people have their Iman (faith) weakened or tried by hardships because they do not take heed of this principle of how things work in Islam, in this world in relation to the next, and with believers in relation to the non-believers. Shaitan and the Nafs mislead a believer into assuming that a sin is worth doing, that they can repent for it later, and that it will bring them pleasure since they look around them at all the other people (non-believers or Muslims whose hearts have been sealed away by Allah) indulging in the sins without ill effect. The truth is that the consequences for sins of believers are felt right here, and often right now. The sins you commit today will be what makes your life miserable tomorrow in a sense. As one can see, they (Shaitan and the Nafs) mislead you even as to what will bring you pleasure in this world or not. As the Qur'an says about Shaitan: "'I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah.' Whoever, forsaking Allah, takes satan for a patron, hath of a surety suffered a loss that is manifest." (4:119)... The true path to contentment in this world as well as the next is Islam. Those who live while indulging in all the sins they like are not happy, nor content. People who have achieved higher stations of spirituality through mujahadah (striving) can develop a more instinctive feel for this, such as illustrated in the following saying of Maulana Rumi (ra):

"If thou wilt be observant and vigilant, thou wilt see at every moment the response to thy action. Be observant if thou wouldst have a pure heart, for something is born to thee in consequence of every action."

And when one can start picking out the pattern instinctively and through reflection, then this also becomes something which will reaffirm and strengthen Iman (faith), and increase Taqwa (righteousness or God-consciousness).

Learning

Someone told Imam Abu Hanifah (ra), "In the mosque there is a circle (Halaqah) in which the people are looking at fiqh." He asked, "Do they have a head (i.e. a teacher)?" The man replied, "No." The Imam said, "These will never gain knowledge of fiqh."
[Reported by al-Khateeb al-Baghdadi, through his isnad, in 'al-Faqeeh wal-Mutafaqqih']

Imam Malik (ra) was asked, "Can knowledge be taken from a man who has not ([to his credit any) seeking (of knowledge) nor sitting (with scholars)?" He said, "No."
[Reported by as-Suyuti in 'Is'af al-Mubatta']

Imam al-Shafi' (ra) said, "Whoever takes knowledge from books loses the regulations."
(man akhadha al-'ilma min al-kutubi Dayya'a al-aHkaama).
[Reported by al-Nawawi in the introduction to 'al-Majmu']

'Abdullah, the son of Imam Ahmad, said, "My father said : 'Knowledge is only that in which one says : So-and-so told us . . . . And, al-Mansur asked my father to discuss [something] with Ibn Abi Du'ad, but he turned his face away, saying, 'How can I discuss with someone whom I have not seen at the door of a single scholar?!'"
[Reported by Qadi 'Iyad in 'al-Ilma']

Loss of Knowledge

Narrated 'Abdullah bin 'Amr bin Al' As:
I heard Allah's Apostle saying, "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray."
[Bukhari: Volume 1, Book 3, Number 100]

Sufism (Tasawwuf)

“Know that Sufism is compliance with Allah’s command and avoidance of His prohibitions, externally and internally, with regard to what pleases Him, not what pleases you.”
-Qutb al-Maktum Sayyid Abu Abbas Ahmad ibn Muhammad al-Tijani

Marriage

"Firstly, a husband must overcome his shyness enough to actually look at his wife, and pay attention to her. If he cannot bring himself to follow this sunna, it is an insult to her, and extremely hurtful. Personal intimacy is a minefield of opportunities to hurt each other--glancing at the watch, a yawn at the wrong moment, appearing bored, and so on."

"Women shall have rights similar to the rights upon them; according to what is equitable and just; and men have a degree of advantage over them."
-Qur'an (2:216)

A bachelor once asked Imam al-Ghazali (ra): "Which should I choose: marriage, or total devotion to God?" "Both", he replied.

Bishr al-Hafi, a pious bachelor and teacher of Ahmad Ibn Hanbal (rahimahullah), appeared to someone in a dream, and was asked, “How has God treated you?” He responded, “I have been given a high rank in the Gardens of Paradise. And I was allowed to look upon the stations of the prophets (alayhum salam); yet I never attained to the ranks of the married.” When asked what had become of Abu Nasr al-Tammar, he replied, “He has been raised seventy degrees above me.” People were surprised, and asked how this could be, and he answered, “He earned that by his patience with his little daughters and his family burdens.”

Regarding men having multiple wives (I don't know the authenticity of this, nor do I have reason to question it, but the principle is sound):

A dispute having arisen between the Caliph Mansur and his wife Harrah over an accusation made by the latter that the former was not a just ruler, Abu Hanifah was called in to arbitrate between them. The queen sat behind a veil in order to hear the Imam's verdict with her own ears. Mansur began by asking how many wives a Muslim was permitted to have at a time according to the Shari'ah. The Imam replied, "Four." "Do you hear?" shouted Mansur to the queen. "Yes, I've heard it," replied the queen. At that point the Imam addressed himself to the Caliph and added, "But this permission is for a man who is capable of doing justice. No other man can have more than one wife. God Himself says: 'If you doubt your ability to do justice (between your wives), have only one wife.' " Mansur remained silent. A little while after the Imam returned home, a servant came to him with a gift of fifty thousand dinars. "The queen," he said, "sends you her respectful salutations and says that she is grateful to you for your truthful verdict." The Imam returned the money with a message for the queen that he had expressed the opinion he had expressed not in the expectation of a reward but because it was his duty as an arbitrator to express it.

Now consider what state the man must be in, being that most people, men and women alike, cannot even fairly deal with their sole mother to say nothing of their sole spouse.

Lowering of the Gaze

The way a man will come to look at it:

At first you tend to only lower the gaze for other Muslims, for those who make it clear that they'd like you to do so (for which donning hijab/niqab is the most effective way to indicate). You do it for their sake, out of a need to respect the boundaries and limits they have errected because you respect their principles, you feel the love for them that all Muslims share as brothers and sisters in Islam and this is only furthered by a feeling of guilt if one does not normally observe the practice of guarding their gaze. But that doesn't apply for all the women who WANT you to look. In their case, you lower the gaze for yourself, your own sake (which is the most difficult).

Another reason that one finds to keep up the practice of lowering the gaze indiscriminately is not for fear of finding others attractive, but for fear of finding them NOT attractive. That's not something anyone deserves, to be unjustly objectified for comparison to others, whether only in someone's head or not.

Modesty (Haya)

"O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah; i.e, Taqwa), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech."
-Qur'an (33:32)

This means don't be nice in speech towards men, revealing their femininity, because they could be attracted to that. The condition or given explanation is the mere chance that a man of Iman might waver (let alone those men who are non-believers or those who are known to be of weak Iman towards whom there should be no doubt). This applies for tone of voice ("be not soft of speech") as well as actual words used ("utter customary speech"). This applies to all women just as many of the other rules of Hijab were also derived from the verses in this section addressed towards the wives (ra) of the Prophet (saw). This is the view of all Sunni and Shi'ite scholars.

In addition to all of the above it should also be noted that the system of interaction between the sexes, the institution of Hijab, the principles of modesty, and the institution of marriage in Islam serve to endow the relationship between man and woman (romantic relationship) with the best that such relationships have to offer in this world, and remove the pitfalls (since positive potential is matched by negative potential in this world). In the next 'Quotes' update, I'll include some quotes about romantic love from non-Islamic cultures, and the idea there is that the essence of these is not only present within Islamic culture, but it is at its best since what they only hint at (romantic love tapping into the greater True Love of spirituality) is what Islam is designed to foster for everyone who would take its path. In fact, those quotes (and indeed, all the non-Muslim traditions of romantic love in any medium) are representing the vast minority of cases since for most in non-Islamic cultures today, romantic love does not exist at all and they have been left with caricatures of the caricatures their forefathers inherited.

Muslims, Friends, Non-Muslims

2008-05-22T00:24:00.008-04:00

Category: SOUND

Attacking, Cursing, Slandering Muslims

"Those who slander chaste women, indiscreet but believing, are cursed in this life and in the Hereafter: for them is a grievous Penalty."
-Qur'an (24:23)

"And those who abuse believing men and woman, when they have not merited it, bear the weight of slander and clear wrongdoing."
-Qur'an (33:58)

The Prophet said, "Whoever says about his brother a word he doesn't deserve, Allah will block him on a bridge in Hellfire until he proves what he said."

In another narration, he said, "Whoever says about his brother that which he doesn't deserve, Allah will block him in hell fire until he proves what he said."

Another hadith, The Prophet (saw) said: "The Muslim is not an accuser, curser, curser with evil tongue (big curser), or minor curser". The Prophet also said, "Whoever curses a Muslim is like killed him. Whoever accuses another Muslim, then it is also like killing him."

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "If people insult one another, the sin of what they say falls exclusively on the one of them who initiated it unless the one wronged exceeds the bounds." [Muslim]

Abu'd-Darda' reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "People who curse will not be intercessors nor witnesses on the Day of Rising." [Muslim]

Ibn Mas'ud reported said that the Messenger of Allah, may Allah bless him and grant him peace, said, "A believer is not an attacker nor a curser nor someone obscene or abusive." [at-Tirmidhi]

Friends

In an authentic Hadith, the Prophet Muhammad (s.a.w.) said:
"A person is likely to follow the faith of his friend, so look at whom you befriend." (Abu Dawud) (Tirmidhi)

"The example of a good companion and a bad companion is like that of the seller of musk, and the one who blows the blacksmith's bellows. So as for the seller of musk then either he will grant you some, or you buy some from him, or at least you enjoy a pleasant smell from him. As for the one who blows the blacksmith's bellows then either he will burn your clothes or you will get an offensive smell from him."
-Prophet Muhammad (saw) (Bukhari) (Muslim)

"And (remember) the Day when the wrong-doer will bite his hands and say: Woe to me! Would that I had taken a path with the Messenger. Woe to me! If only I had not taken so- and-so as a friend! He has led me astray from this Reminder (the Qur'an) after it had come to me. And Satan is ever a deserter to man in the hour of need."
-Qur'an [25:27-29]

"Friends on that Day will be enemies one to another, except al-Muttaqoon (i.e. those who have Taqwah)."
-Qur'an [43:67]

Hafidh Ibn Katheer, commenting on this verse, relates a story on the authority of Ali Ibn Abi Talib (r.a.a.) and says that any friendship for other than Allah is turned into enmity, except what was in it for Allah the Mighty and Majestic: Two who are friends for Allah's sake; one of them dies and is given good news that he will be granted al-Jannah, so he remembered his friend and he supplicated for him, saying: O Allah, my friend used to command me to obey You and to obey Your Prophet (s.a.w.) and used to command me to do good and to forbid me from doing evil. And he told me that I will meet You. O Allah, do not let him go astray after me, until you show him what you have just shown me, until You are satisfied with him, just like You are satisfied with me." So he is told: "Had you known what is (written) for you friend, would you have laughed a lot and cried a little." Then his friend dies and their souls are gathered, and both are asked to express their opinions about each other. So each one of them says to his friend: you were the best brother, the best companion and the best friend." And when on of the two disbelieving friends dies, and he is given tidings of Hellfire, he remembered his friend and he said: O Allah, my friend used to order me to disobey You and disobey Your Prophet, and commanded me to do evil, and forbade me from doing good, and told me that I would not meet You. O Allah, do not guide him after me, until you show him what you have just shown me and until you are dissatisfied with him just like You are dissatisfied with me." Then the other disbelieving friend dies, and their souls are gathered, and both are asked to give their opinions about each other. So each one says to his friend: you were the worst brother, the worst companion and the worst friend."

Ibn Abbas (RA) said: "No one may taste true faith except by this (i.e. building relationships for Allah's sake), even if his prayers and fasts are many. People have come to build their relationship around the concerns of the world, but it will not benefit them in any way." A scholar has said: "To seal a friendship for Allah's sake indicates the obligation of establishing relationships of love and trust for His sake; this is a friendship for the sake of Allah. It also indicates that simple affection is not enough here; indeed what is meant is a love based upon alliance. This entails assistance, honour, and respect. It means being with those whom you love both in word and deed."

"Mix with the noble people, you become one of them; and keep away from evil people to protect yourself from their evils."
-Hazrat Ali (RA)

Narrated Abu Hurayrah:
The Prophet (peace be upon him) said: A man follows the religion of his friend; so each one should consider whom he makes his friend. {Book 41, Number 4815 : Sunan Abu Dawud}

The Prophet Muhammad (peace be upon him) said: "The most enviable of my friends is a believer with little property who finds pleasure in prayer, who performs the worship of his Lord well, who obeys Him in secret, who is obscure among men, who is not pointed out by people, and whose provision is a bare sufficiency with which he is content." (Al-Tirmidhi, Hadith 1352)

Living Amongst Non-Muslims

“It is obligatory to leave a place where forbidden practices are rife since it is mandatory for Muslims to demand observance of the Law.”
-Ibn al-Arabi ("Ahkaam al-Qur'an", Vol. 1/484-485)

Abu Hurairah (radiyallahu ‘anhu) reported: The Messenger of Allah (sallallahu ‘alayhe wassallam) said, "The best life is that of the man who holds his horse's rein in Allah's way and flies on its back to the places from whence he hears a war cry or the clatter of arms, seeking martyrdom or slaughter on the battlefield; or that of a person who goes to stay on the top of the hill or in a valley, and there he performs Salat (prayer), pays the Zakat and worships his Rabb till death overtakes him. He has no concern with the affairs of anyone except the doing of good." (Sahih Muslim)

"When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge! - Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way. For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again. He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful."
-Qur'an (4:97-100)

Tasawwuf resources

2008-05-08T12:05:00.005-04:00

Category: SOUND

I've updated the right sidebar with some links, I figure I should explain more on the Tasawwuf links. I don't link haphazardly. There are three scholars whose organizations I have close family members in or linked to at the moment, so I've gained a bit of information on them and their views. Two are specialists of Tasawwuf and I have linked to their sites:

Shaykh Hakeem Akhtar in Karachi, often said to be the most influential Sufi Shaykh alive in the world today, authorized in Qadiri, Suharwardi, Naqshbandi, and Chisti tariqas (Sufi orders). He delivers sessions daily from his Khanqah Imdadia Ashrafiya in Karachi. He is most well known for his popular commentary on the Mathnavi of Maulana Jalaluddin Rumi (ra), which was translated into English and distributed online by one of his students/khulafa (authorized representatives), Maulana Yunus Patel from South Africa.

The other is Shaykh Zulfiqar Ahmad (a Shaykh of the Naqshbandi tariqa), and specifically his khulafa in New York. The latter have a lot of English lectures and sermons available on their site being that most of them are from or live in the United States. There are quite a few MDs and PhDs of varying fields among them. Click here for the page with his audio lectures. Click here for the page with a list of his khulafa, their credentials, and their lectures. Of particular recommendation is Shaykh Mufti Kamaluddin Ahmed who has a lot of English lectures up. A noteworthy one is his lecture on "Controlling One's Desires".

Two Acts to Become a Saint

2008-05-06T12:47:00.003-04:00

Category: SOUND

Taken From an Article :: Purpose of Life

By: Hazrat Shah Hakeem Muhammad Akhtar Sahab (db)

(Many people believe that Hazrat Hakeem Akhtar is one of the most senior/highly-stationed Sufis in the world today, if not the highest.)

If a person treading the path of tasawwuf does only two acts, namely, safeguarding the gaze and protecting the heart, he will become a saint if Allâh Subhanahu wa Ta�âla wills. The remaining papers are easy. It is easy to leave all other sins. Two acts are very important. One is the protection of the border, the other the protection of the gaze. The enemy comes from two paths, either he will come from the border or he will attack the capital directly with an aircraft. When you have protected the borders of your eyes according to the command of Rasûlullâh Sallallahu alayhi wa sallam, and you protect the capital of your heart, then the road has been levelled for you to become a saint and friend of Allâh Subhanahu wa Ta�âla. The one who abstains from sin, evil gazes, and also protects his heart, will he speak lies? The one who has solved the difficult paper can very easily solve the simple paper. Is it difficult for the one who has endured a fever of one hundred degrees (Fahrenheit) to endure fifty degrees? When the kings used to announce anything, the camel drivers would beat the camels with a stick. The sound of this drum would travel for a distance of two miles. Moulânâ Rûmi (Rahimahullâh) states that when a camel, which was laden with these drums, went past a village, the children clapped their hands and interfered with it. Moulânâ Rûmi (Rahimahullâh) states that the camel said,

"O children, what effect will your tiny hands have by making such a minor sound.
The drum, which is sounded on my back, has a sound that travels for two miles.

When my ears can endure this din, then the sound of your clapping hands is not even equivalent to a mosquito for me.

The Effects of Keeping in Mind the Greatness of Allâh

When the greatness of Allâh Subhanahu wa Ta�âla enters the heart, and the fear of reckoning of the day of Judgement enters the heart, it will not be concerned with the reproach of the people of this world and their curses and teasing after such a great sound has entered it. It will not be bothered by what people say. A person sported a one-fist length beard and wrote to Hadhrat Thânwi (Rahimahullâh) that since the time he sported his beard, all his friends and acquaintances were mocking him. Hadhrat Thânwi (Rahimahullâh) replied to him that he should let his friends continue laughing. On the day of Qiyâmah he will not have to cry. He replied to another person, "Why are you fearing the laughter of people? You are a man and yet you fear. Let them laugh."

What a great reward Allâh Subhanahu wa Ta�âla has granted for safeguarding the gaze. Firstly, protection from regret, worry and uneasiness. Secondly, the sweetness of Imân. The one who safeguards his gaze, Allâh Subhanahu wa Ta�âla will grant his heart the sweetness of Imân. After the sweetness of Imân, what will be his third reward? He will have a good ending, that is, he will die with Imân.

The Reason for a Good Ending

The question now arises: Why is there such a great reward for safeguarding the gaze which is not a very difficult task? Well, those who safeguard their gazes know what goes through their hearts at the time of turning away the glance. A person asked why is there the great reward of the sweetness of Imân for safeguarding the gaze. I replied that the heart carries the burden of all the grief when safeguarding the gaze and the heart is the king of the body. If the king has to work for you, will you pay him more or not? Allâh Subhanahu wa Ta�âla also grants more reward for the work of the heart. When the heart makes an effort and endures the grief of not looking, it pleases the Owner, then Allâh Subhanahu wa Ta�âla grants it reward. He grants it the sweetness of Imân. In reality, He grants it His own love. It has been freed from the love of corpses and attached to the Real Live One, namely Allâh Subhanahu wa Ta�âla.

Another thing that I've noticed personally. A good deed done for the display of others won't have a reward (in the afterlife). But abstaining from sin for the same reason will at least have the result of not having a sin accrue to one's record. You won't get a sin on your record unless you actually commit it.

The Pearls, The Golden Box, The Emptiness In The Heart

2008-04-27T05:00:00.004-04:00

Category: SOUND

Pearls

Author unknown.

The cheerful little girl with bouncy curls was almost five. Waiting with her mother at the checkout stand, she saw them, a circle of glistening white pearls in a pink foil box. "Oh please, Mommy. Can I have them? Please, Mommy, please?" Quickly the mother checked the back of the little foil box and then looked back into the pleading eyes of her little girl's upturned face. "A dollar ninety-five. That's almost $2.00. If you really want them, I'll think of some extra chores for you and in no time you can save enough money to buy them for yourself. Your birthday's only a week away and you might get another crisp dollar bill from Grandma."

As soon as Aisha got home, she emptied her penny bank and counted out 17 pennies. After dinner, she did more than her share of chores and she went to the neighbour and asked Aunty Jamshed if she could pick dandelions for ten cents. On her birthday, Grandma did give her another new dollar bill and at last she had enough money to buy the necklace. Aisha loved her pearls.

They made her feel dressed up and grown up. She wore them everywhere, Sunday madressa classes, kindergarten, even to bed. The only time she took them off was when she went swimming or had a bubble bath. Mother said if they got wet, they might turn her neck green. Aisha had a very loving daddy and every night when she was ready for bed, he would stop whatever he was doing and come upstairs to read her a story from the Quraan. One night as he finished the story, he asked Aisha , "Do you love me?"

"Oh yes, daddy. You know that I love you." "Then give me your pearls." "Oh, daddy, not my pearls. But you can have Princess, the white horse from my collection, the one with the pink tail. Remember, daddy? The one you gave me. She's my very favourite." "That's okay, Aisha, daddy loves you. Allah-hafez." And he brushed her cheek with a kiss.

About a week later, after the story time, Aisha's daddy asked again, "Do you love me?" "Daddy, you know I love you." "Then give me your pearls." "Oh Daddy, not my pearls. But you can have my baby doll. The brand new one I got for my birthday. She is beautiful and you can have the yellow blanket that matches her sleeper. "That's okay. Sleep well.

May Allah bless you & protect you, Aisha. Daddy loves you." And as always, he brushed her cheek with a gentle kiss.

A few nights later when her daddy came in, Aisha was sitting on her bed with her legs crossed Indian-style. As he came close, he noticed her chin was trembling and one silent tear rolled down her cheek. "What is it, Aisha? What's the matter?" Aisha didn't say anything but lifted her little hand up to her daddy. And when she opened it, there was her little pearl necklace. With a little quiver, she finally said, "Here, daddy, this is for you." With tears gathering in his own eyes, Aisha's daddy reached out with one hand to take the cheap necklace, and with the other hand he reached into his pocket and pulled out a blue velvet case with a strand of genuine pearls and gave them to Aisha.

He had them all the time. He was just waiting for her to give up the cheap stuff so he could give her the genuine treasure.

So it is with our Allah Almighty. He is waiting for us to give up the cheap things in our lives so that he can give us beautiful treasures. Isn't Allah great? Are you holding onto things that Allah wants you to let go of? Are you holding on to harmful or unnecessary Friendships, habits and activities that you have come so attached to that it seems impossible to let go? Sometimes it is so hard to see what is in the other hand but do believe this one thing Allah will never take away something without giving you something better in its place. The greatest gifts happen when you share love and touch others' hearts!

Golden Box

Author unknown.

The story goes that some time ago a mother punished her 5 year old daughter for wasting a roll of expensive gold wrapping paper. Money was tight and she became even more upset when the child pasted the gold paper so as to decorate a box to put for Eid celebrations. Nevertheless, the little girl brought the gift box to her mother the next morning and said, "This is for you, Momma."

The mother was embarrassed by her earlier over reaction, but her anger flared again when she found the box was empty. She spoke to her in a harsh manner, "Don't you know, young lady, when you give someone a present there's supposed to be something inside the package?" The little girl looked up at her with tears in her eyes and said, "Oh, Momma,it's not empty. I blew kisses into it until it was full." The mother was crushed. She got down on her knees and put her arms around her little girl, and gave her a warm hug, and asked her to forgive her for her unnecessary anger.

An accident took the life of the child only a short time later and it is told that the mother kept that gold box by her bed for all the years of her life. Whenever she was discouraged or faced difficult problems she would open the box and take out an imaginary kiss and remember the love of the child who had put it there.

In a very real sense, each of us, as human beings, have been given a Golden box filled with unconditional love and kisses from our children,family,and friends. There is no more precious possession anyone could hold.

The Emptiness In The Heart

Ibn al-Qayyim al-Jawziyya (ra):

Truly, in the heart there is a void
that can not be removed except with the company of Allah.

And in it there is a sadness

that can not be removed, except
with the happiness of knowing Allah and being true to Him.

And in it there is an emptiness

that can not be filled except with
love for Him and by turning to Him
and always remembering Him.

And if a person were given all of

the world and what is in it,
it would not fill this emptiness.

From "Starting with the Self", a thread on SunniForum.com.

Turning Away From Pointless Talk, Good Character, The Hours of Life, The Reproachful Self

2008-04-27T04:50:00.004-04:00

Category: SOUND

Turning Away From Pointless Talk

Imam Al-Bayhaqi:

Allah Most High has said: Successful are the believers, who are humble in their prayers, and who turn away from pointless talk, [23:1-3] and: Those who do not bear witness to what is false, but when they pass by pointless talk, pass by with dignity, [25:72] and: When they hear pointless talk, they turn away from it. [28:55]

"Pointless talk" [laghw] is speech which is futile and irrelevant, and bears no relation to any true purpose. It brings no benefit to the one who utters it, and may well bring him misfortune instead.

Ali (r) related that the Messenger of Allah (sallallahu `alayhi wa sallam) said, "It is part of a man's sound practice of Islam that he leave alone that which is of no concern to him." [At-Tirmidhi, Ibn Majah]

Dhu'l-Nun said, "Whoever loves Allah lives truly, and whoever inclines to anything else damages his mind. A foolish man comes and goes, paying attention to what is nothing, while the intelligent man inspects his own thoughts scrupulously."

* Source...The Seventy-Seven Branches of Faith [Summarized]
The Quilliam Press 1996
© belongs to the translator A. Murad

Good Character

Imam Al-Bayhaqi:

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 vits 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!

The Seventy-Seven Branches of Faith
The Quilliam Press, © 1990, 1996

The Hours Of Life

Imam Al-Ghazali's Kimya' al-Sa`ada (The Alchemy of Happiness):

At the resurrection a man will find all the hours of his life arranged like a long series of treasure-chests.

* The door of one will be opened, and it will be seen to be full of light: it represents an hour which he spent in doing good. His heart will be filled with such joy that even a fraction of it would make the inhabitants of Hell forget the fire.

* The door of a second will be opened; it is pitch-dark within, and from it issues such an evil odour as will cause everyone to hold his nose: it represents an hour which he spent in ill-doing, and he will suffer such terror that a fraction of it would embitter Paradise for the blessed.

* The door of a third treasure-chest will be opened; it will be seen to be empty and neither light or dark within: this represents the hour in which he did neither good nor evil. Then he will feel remorse and confusion like that of a man who has been the possessor of a great treasure and wasted it or let it slip from his grasp.

Thus the whole series of the hours of his life will be displayed, one by one, to his graze. Therefore a man should say to his soul every morning, "Allah has given thee twenty-four treasures; take heed last thou lose anyone of them, for thou wilt not be able to endure the regret that will follow such loss."

The Reproachful self

Al Hasan Al Basri (ra) said," You always see the believer reproaching himself and saying things like: Did I want this? Why did I do that? Was this a better thing to do or should I have behaved otherwise?

Hazrat Umar Al Farooq (ra) said, "The wisest of men is he who can account for his own actions."

From "Starting with the Self", a thread on SunniForum.com.

Quotes: Precious Words Of Wisdom

2008-04-27T04:41:00.003-04:00

Category: SOUND

Precious Words of Wisdom

Taken from an article compiled by Shaykh Ahmed Farid:

Ibrâhîm at-Taymi (rahimahullâh) would say: “The sincerely devoted one is he who conceals his good deeds like he conceals his bad ones.”

Once ‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) was advised, “O ‘Umar, beware of being the ally of Allâh in open, while being His enemy in secret. If one’s nature in open and secret do not equate then he is a hypocrite, and the hypocrites occupy the lowest level in Hellfire.”

It was asked by one of the Pious, “Beware of hypocritical fear!” On being asked, “What is hypocritical fear?” he replied, “When your body is seen fearing whereas you heart is not fearing.”

One of them said, “Accompanying the righteous people gives rise to righteousness in the heart.”

Ahmad ibn Harb (rahimahullâh) said, “There is nothing more beneficial to a Muslim’s heart than to mix with the righteous and to watch their actions, while nothing is more harmful to the heart than mixing with the sinners and watching their actions.”

One of the Salaf said, “If it can be that no one beats you to Allâh, then do so.”

Abû Turâb an-Nakhshabî (rahimahullâh) would say, “If a person resolved to leave sinning, Allâh would send him reinforcements from all sides. What indicates the blackness of the heart are three: Not to find an escape from sinning, nor a place for obedience to occur, nor a haven for the sermon that warns.”

One of them said, “If the only quality of obedience was light appearing on the face and its radiance, love in the heart, strength in the limbs, security of the soul (nafs),… all these would have been enough for leaving sins. And if sins only produce ugliness in the face, darkness in the heart and fear over the soul, then all this would have been enough for leaving sins. For both the disobedient and obedient Allâh has left indications and signs to please one and make the other sorrowful.”

One of the Salaf said, “I disobey Allâh to find its effect in the way my animal (live stock) behaves (towards me) and my wife.”

Mâlik ibn Dînâr (rahimahullâh) said, “Whoever proposed to the world, then the world would not be satisfied until he gave up his Deen as dowry.”

Sufyân ath-Thawrî (rahimahullâh) said, “Whoever’s knowledge makes him weep, then he is a scholar (‘âlim). Allâh the Most High said, ‘Verily those who were given knowledge before it, when it is recited to them they fall down on their faces in humble prostration.’ [Sûrah Banî Isrâ’îl (17):107] He also said, ‘When the verses (âyât) of Ar-Rahmân (The Most Merciful) is recited to them they fall in prostration weeping.’ ” [Sûratul-Maryam (19):58]

One of the Salaf said, “If one of you do not wish to fulfil his brother’s needs by sharing his worries or by making invocations (du‘â) then do not ask – How are things? – because it is considered hypocrisy.”

Abû Bakr as-Siddîq (radiyAllâhu ‘anhu) was asked, “How are you this morning?” He replied, “This morning I enter as a lowly slave to a magnificent Lord. I enter the morning commanded by His command.”

Imam ash-Shâfi‘î (rahimahullâh) was asked, “How are you this morning?” He replied, “This morning I have entered eating my Lord’s provision but not fulfilling true gratitude towards Him.”

Mâlik ibn Dînâr (rahimahullâh) was asked, “How are you this morning?” He replied, “I enter the morning with my remaining age diminishing and my sins increasing.”

‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) used to say, “None can reach the station of taqwâ until he possesses neither action nor words that can be exposed to his embarrassment either in this world or the Hereafter.” He was once asked, “When does the worshipper reach the peak of taqwâ?” He replied, “If he put all his thoughts and desires in his heart on a plate and then wandered around in the market, he should not feel ashamed of anything there.” He would frequently say, “The sign of the muttaqî (pious person) is to bridle oneself from speaking just like one in ihrâm bridles himself from speaking. The muttaqî need to be a scholar of the Sharî‘ah, all of it, otherwise he leaves taqwâ without realising.”

Abû Dardâ (radiyAllâhu ‘anhu) said, “From the completion of taqwâ is that the slave fears from his Lord even with regards to things the weight of an atom.”

Abû Hurayrah (radiyAllâhu ‘anhu) was asked about taqwâ. He said, “It is a road full of thorns. One who walks it needs to have extreme patience.”

Sufyân ath-Thawrî (rahimahullâh) said, “We met a people who loved it when it was said to them, Fear Allâh the Most High. Today you find that people only become annoyed at this.”

From the statements of the Amîrul-Mu’minîn ‘Alî (radhiAllâhu ‘anhu), “The tallness of the slave ends at the age of twenty-two. His intelligence reaches its peak at twenty-eight. What is after that until the end of his life is just test and affliction.”

Qatâdah (rahimahullâh) would say, “Men are of three types: A man, half a man and no man. The man is the one from whose opinion and intelligence there is benefit. The half man is the one who questions the intelligent and practices according to their opinion. The no man is the one who has no intelligence nor opinion nor does he ask anyone else.”

Sufyân ibn ‘Uyaynah (rahimahullâh) said, “The most nimble of creatures still have need of a voice. The cleverest women still need to have a husband, and the cleverest man still needs to consult wise men.”

Wahb ibn Munabbih (rahimahullâh) said, “Whoever claims to be intelligent but his attention is not geared towards the Afterlife, then he is a liar.”

One of the Salaf said, “One of you might see his own faults but he still loves himself. He then hates his Muslim brother on suspicion. So where is the logic?”

Rabî‘ ibn Khuthaym (rahimahullâh) said, “No one should isolate himself in worship except after studying the religion deeply, because Imâm Mâlik used to say: Study deeply and then seclude yourself.”

It was said, “Secluding oneself from the general public is from the completeness of morals.”

Ma‘rûf al-Kirakhî (rahimahullâh) said, “A person speaking about unnecessary things is [indication] from Allâh abandoning him.”

From "Starting with the Self", a thread on SunniForum.com.

Friends Who Desire Only Pleasure, The Love of Two Days, Signposts on Seekers Highway

2008-04-27T04:28:00.005-04:00

Category: SOUND

Friends Who Desire Only Pleasure

Hakim al-Ummat Hadhrat Mawlana Ashraf Ali Thanawi (ra) said,

“If family members, close friends and other acquaintances do not love you anymore then be content that Allah, Most High made this a means for your heart to turn away from everything other-than-Him (ghair-Allah).”

Ma-sir Hakim al-Umma ra, pa 387

Mullah Jami states the following in His Baristan:,

A Man completed his prayers and then began his supplications, desiring to enter paradise and to be delivered from the fire of hell. An Old Woman, who happened to be seated at the rear of the masjid, and heard him said. " O Lord, cause me to share in whatever he supplicates for."

The man who had listened to the woman then said: " O Lord, hang me on a gibbet and cause me to die of scourging." The Woman continued: " O Lord Pardon me and preserve me from what he asked for." The man then turned in her direction and said: " What a wonderfully unpleasant partner this is! she desires to share with me in all that brings rest and pleasure, but refuses to be my partner in distress and misery."

Something to reflect.

Many people fall into the above trap, and become embroiled in illicit relationships, and destructive companionships of friends who encourage towards Haram. . In due course they end up, far removed from the deen. When calamity arrives, neither those friends nor those Lovers who sang rhymes of Love are to be found.

Mullah Jami narrates:

A beautiful woman had many admirers, whose attentions where so assiduous that the very street in which she she lived became thronged by visitors, but when her attractions disappeared and she had become ugly her lovers abandoned her. Then I said to one of them: " She is the same friend as before, with the same eyes, brows, lips, but perhaps her stature is less tall and her body more stout. It is faithless and treacherous on thy part to neglect her."

He replied: "Alas for what thou sayest! That which ravished the heart, and enthralled the senses, was the spirit which resided in her form, in the gracefulness of her limbs, the smoothness of her complexion, and the pleasantness of her voice, but as that spirit has departed from the figure, how can I love a dead body, or show affection to a whithered rose?"

The Love Of Two Days

In his Baharistan (Abode of Spring), Mullah Jami narrates the following:

The dialogue of lovers.

The Beautiful Maiden.
"By God, who openly and secretly is worshipped by men and Jinns, I swear of all whom i see in the world no one is dearer to me than thou."

The Handsome Youngman.
"O thou who sawest me, and residest in my heart, soul and body all now belong to thee it is no wonder; It, must be a stone not a heart, which turns not to thee!"

The girl replied that now her only desire was that they should spent time alone in each others embrace.

The Youngman replied.
"My desire is the same, but what can I do? As God the most high says: ' The intimate friends on that day shall be enemies unto one another except the pious,' which means that on the day of resurrection friendship of friends will become enemity, except the friendship of the abstemious, which will increase the attachment. I do not wish that on the morn of resurrection the edifice of our love impaired, and our friendship be turned into enmity." After saying these words, he departed saying the following: "O heart, abandon this love of two days, because a love of two days profits not; choose a love where with on the day of reckoning. Thou mayest abide in the eternal abode."

Signposts on Seekers Highway

If one wants to know whether one is climbing upwards toward success, there are certain signs and indications that can help one to determine one's progress.

1) As one becomes more knowledgeable, one becomes more humble and merciful to others. Think of an expensive pearl: the more heavy and valuable it is, the more deep it is in the ocean. A wise person knows that though knowledge is a gift, Allah tests the one whom He gives it to. When one is thankful for the gift of knowledge, one will be raised in ranking.

"Allah will exalt in degree those of you who believe, and those who have been granted knowledge."
-Qur'an (58:11)

2) The more one performs good deeds, the more one becomes cautious and fearful, in the sense that he does not feel secure from error, such as a slip of the tongue or a change of heart. He is always in a state of watching over himself and of being wary. He is like a careful bird: each time it lands on a tree, it soon leaves it for another, afraid of the skilled hunter and his bullet.

3) The older one gets, the less covetous one should be for this world, because he knows with certainty that his time is soon finished.

4) The more wealthy one becomes, the more generous should one be toward others. The wealthy Muslim must understand that his wealth is a trust given to him, and that Allah is testing him in that wealth.

5) The higher one's status becomes in society, the closer should one be to ordinary people, showing humility and fulfilling their needs.

The signs that indicate wretchedness and misery:

1) The more knowledge one attains, the more haughty and arrogant he becomes. Such a person's knowledge is not beneficial. His heart is empty and his company heavy to bear.

2) The more he increases in deeds, the more proud he becomes and the more contemptuous he becomes of others. He doesn't give the benefit of the doubt to anyone except to his own self. Thus, he deems that he is the only one who achieves salvation while all others are bound for destruction.

3) The older he gets, the more avarice and cupidity become part of his character. He gathers, but he never shares. Calamities and misfortune fail to move him into becoming a benefactor to others.

4) The more wealthy he becomes, the more miserly he becomes.

5) The higher his position in society, the higher his level of arrogance and haughtiness.

Source: Don't be Sad - Shaykh Aaidh ibn Abdullah Al-Qarni

From "Starting with the Self", a thread on SunniForum.com.

Dua When Something Is Lost

2008-04-18T08:20:00.009-04:00

Category: SOUND

The most basic dua is to recite:

Inna lilahi wa inna ilayhi raji'un

Maulana Ashraf Ali Thanawi (ra) writes in Munaajaat al-Maqbool:

When something is lost:

"Itha Da'alahu shay-un aw abqa.

Allahuma raadda-DDaalati wa * hadia-DDalaalati anta tahdi mina-DDalaalati urdud 'alayya Daalati biqudratika wa * sulTaanika fa innaha min 'aTaaika wa * faDlik."

"Oh Allah, the Returner of the lost and Guider of the misguided, You are the one who guides from misguidance, turn back towards me what I have lost with Your Power and Authority because it was Your own gift and bounty."

It is also said that it is the experience of some people that reciting Surah 31 (Luqmaan), ayah 16 has the benefit of returning lost things:

"Ya bunayya innaha in taku mithqala habbatimmin khardalin fatakun fee sakhratin aw fissamawati aw fil-ardi ya/ti biha Allahu innAllaha lateefun khabeer." (31:16)

"O my son!" (said Luqman), "If there be (but) the weight of a mustard-seed and it were (hidden) in a rock, or (anywhere) in the heavens or on earth, Allah will bring it forth: for Allah understands the finest mysteries, (and) is well-acquainted (with them). (31:16)

Maulana Ashraf Ali Thanawi (ra) also relates in A'mal Qurani that reciting the following verses will help:

2:285-286
21:83
21:87

As well as verses 7:54-56 with 9:128 added on to the end:

'inna rabbakumullahulladhee khalaqasamaawaati wal ardhi fee sittati ayyaa min thummastawaa 'alal 'arshi yughshilaylannahaara yatlubuhu hatheethauwashamsa wal qamara wanujuuma musakharaatin bi-amrihi alaalahulkhalqu wal amru tabaarakallahu rabbul 'alameen. (7:54)

ud 'oo rabbakum tadharru 'auwa khufyatah innahu laa yuhibbul mu'tadeen. (7:55)

walaatufsidoo fil ardhi ba'da islaahihaa wad 'oohu khayfauwa tama'an inna rahmatallahi qareebumminalmuhsineen. (7:56)

laqad jaa a kum rasooluminn anfusikum 'azeezun 'alayhi maa 'anittum hareedhun 'alaykum bilmumineena ra oo furraheem. (9:128)

"Your Guardian-Lord is Allah, Who created the heavens and the earth in six days, and is firmly established on the throne (of authority): He draweth the night as a veil o'er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the Cherisher and Sustainer of the worlds!
Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds.
Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good." (7:54-56)

"Now hath come unto you a Messenger from amongst yourselves: it grieves him that ye should perish: ardently anxious is he over you: to the Believers is he most kind and merciful." (9:128)

He also relates that Ja'far Khalidi lost a ring in the Tigris. He made this prayer:

"yaa jaa mi 'annaasa liyau-millaa rayba fihi ijma' 'alayya dhaallati"

and one day while looking through some papers he found the ring among them. It is also suggested to recite surah 93 (duha), repeat verse 7 thrice.

Heres an anecdote I found from SunniPath, attributed to Shaykh Abdul Qadir Gilani (ra):

According to a report from Ibn Tawus al-Yamani (may Allah the Exalted bestow His mercy upon him), his father, Tawus (may Allah the Exalted bestow His mercy upon him), told him:

"An Arab nomad [A'rabi] once came [to Mecca] on a riding camel of his. He caused the beast to kneel down, and hobbled its feet with a cord. Then he raised his head toward the sky, and said: 'O Allah, this riding camel, as well as the load upon its back, is covered by Your insurance, until I return to reclaim it.' He then went off and entered the Sacred Mosque [al-Masjid al-Haram].

"Some time later, the Arab nomad returned from the Sacred Mosque [al-Masjid al-Haram]–to find that the riding camel had been taken away, together with the load on its back. So he raised his head toward the sky, and said: 'O Allah, nothing has been stolen from me, for nothing is ever stolen except from You.' "

Tawus went on to say:

"While we were in this situation together with the Arab nomad, we suddenly caught sight of a man descending from the peak of Mount Abu Qubais. He was leading the riding camel with his left hand, while his right hand, which had been cut off, was attached to a cord around his neck. When he eventually reached the Arab nomad, he said: 'Here, take your riding camel, along with the load on its back.'

"I asked the man about his condition, so he explained: 'On the peak of Abu Qubais, I was approached by a rider on a gray horse. "O thief," he said to me, "hold out your hand!" So I held it out, and he placed it on a slab of rock. Then he took another piece of rock and used it to amputate my hand, which he then tied to my neck. "Now go back down the mountain," he told me, "and return the riding camel, along with the load it carries, to the Arab nomad."'"

Hazrat 'Umar (ra) has also said:

'Umar [ibn al-Khattab] (may Allah be well pleased with him) used to quote these two verses [of Arabic poetry] as an instructive example:

Go easy on yourself, for the outcome of all affairs is determined by God's decree.

If something is meant to go elsewhere, it will never come your way, but if it is yours by destiny, from you it cannot flee.

Quotes: Rumi & Freud? (and more)

2008-04-16T14:20:00.013-04:00

Category: SOUND

You heard me right. And yes, this does belong under the SOUND category. I realize how controversial Freud is, the sheer damage he has wrought cannot be denied (See: Ali Shariati on his influence on the 20th century).

But whenever I find myself defending Freud (more often these days), it's by distinguishing Freud the man from Freud the pseudo-philosopher-psychologist. What it seems to amount to is that Freud was a brilliant man with a bit of an elitist streak, a superiority complex. We know well what he thought of the masses around him, his work in psychology speaks for itself. He thought of them as animals, ruled by the sex drive (honestly, can we blame him for his conclusions? we should be blaming him for what he did in response to them). But did he ever apply his psychology to himself? It doesn't seem to be the case (not too often, anyway). He reserved some quite different, quite traditional explanations for himself and the other "intelligent", "enlightened" people around him (or who preceded him).

So I'm going to post a bunch of quotes I had dug up sometime last year from both, but with this label attached to the post. I apologize in advance, because I had originally sought to follow up each Freud quote with a corresponding saying of Maulana Rumi (ra), but I just don't have the time at the moment to undertake that kind of search and effort. =\ This also means I had to leave out his controversial quotes that would make more sense with an explanation (because I can't write them). Other random quotes follow at the end (uncited in italics).

Without further ado:

Freud:

"Whoever loves becomes humble. Those who love have, so to speak, pawned a part of their narcissism."
-Sigmund Freud

"A man should not strive to eliminate his complexes but to get into accord with them: they are legitimately what directs his conduct in the world."
-Sigmund Freud

"America is the most grandiose experiment the world has seen, but, I am afraid, it is not going to be a success."
-Sigmund Freud

"Everywhere I go I find that a poet has been there before me."
-Sigmund Freud

"One is very crazy when in love."
-Sigmund Freud

"We are never so defensless against suffering as when we love."
-Sigmund Freud

"He does not believe that does not live according to his belief."
-Sigmund Freud

"What a distressing contrast there is between the radiant intelligence of the child and the feeble mentality of the average adult."
-Sigmund Freud

"I cannot think of any need in childhood as strong as the need for a father's protection."
-Sigmund Freud

"I have found little that is "good" about human beings on the whole. In my experience most of them are trash, no matter whether they publicly subscribe to this or that ethical doctrine or to none at all. That is something that you cannot say aloud, or perhaps even think."
-Sigmund Freud

"Men are more moral than they think and far more immoral than they can imagine."
-Sigmund Freud

"It is impossible to overlook the extent to which civilization is built upon a renunciation of instinct."
-Sigmund Freud

"The goal of all life is death."
-Sigmund Freud

"The great question that has never been answered, and which I have not yet been able to answer, despite my thirty years of research into the feminine soul, is "What does a woman want?""
-Sigmund Freud

"We must reckon with the possibility that something in the nature of the sexual instinct itself is unfavorable to the realization of complete satisfaction."
-Sigmund Freud

"A man who has been the indisputable favorite of his mother keeps for life the feeling of a conqueror."
-Sigmund Freud

"A certain degree of neurosis is of inestimable value as a drive, especially to a psychologist."
-Sigmund Freud

"Every normal person, in fact, is only normal on the average. His ego approximates to that of the psychotic in some part or other and to a greater or lesser extent."
-Sigmund Freud

"Neurotics complain of their illness, but they make the most of it, and when it comes to talking it away from them they will defend it like a lioness her young."
-Sigmund Freud

Maulana Rumi (ra):

In your light I learn how to love.
In your beauty, how to make poems.

You dance inside my chest,
where no one sees you.

but sometimes I do,
and that sight becomes this art.

...

Totally conscious, and apropos of nothing, you come to see me.
Is someone here? I ask.
The Moon. The full moon is inside your house.

My friends and I go running out into the street.
I'm in here, comes a voice from the house, but we aren't listening.
We're looking up at the sky.

Lo, I am with you always means when you look for God,
God is in the look of your eyes,
in the thought of looking, nearer to you than your self,
or things that have happened to you
There's no need to go outside.

Be melting snow.
Wash yourself of yourself.

A white flower grows in the quietness.
Let your tongue become that flower.

Re: "All loves are a bridge to Divine Love, but those who have not had a taste of it do not know!":

God has given us a dark wine so potent that,
drinking it, we leave the two worlds.

God has put into the form of hashish a power
to deliver the taster from self-consciousness.

God has made sleep so
that it erases every thought

God made Majnun love Layla so much that
just her dog would cause confusion in him.

There are thousands of wines
that can take over our minds.

Don't think all ecstasies
are the same!

Jesus was lost in the love of God.
His donkey was drunk with barley.

Drink from the presence of saints,
not from those other jars.

Every object, every being,
is a jar full of delight.

Be a connoisseur,
and taste with caution.

Any wine will get you high.
Judge like a king, and choose the purest,

the ones unadulterated with fear,
or some urgency about "what's needed."

Drink the wine that moves you
as a camel moves when it's been untied,
and is just ambling about.

...

A True Man stares at his old shoes
and sheepskin jacket. Every day he goes up
to his attic to look at his work-shoes and worn-out coat.
This is his wisdom, to remember the original clay
and not get drunk with ego and arrogance.

To visit those shoes and jacket
is praise

...

Do you think I know what I am doing?
That for one breath or half-breath I belong to myself?
As much as a pen knows what it's writing,
or the ball can guess where it's going next.

...

i don't need
a companion who is
nasty sad and sour

the one who is
like a grave
dark depressing and bitter

a sweetheart is a mirror
a friend a delicious cake
it isn't worth spending
an hour with anyone else

a companion who is
in love only with the self
has five distinct characters

stone hearted
unsure of every step

lazy and disinterested
keeping a poisonous face

the more this companion waits around
the more bitter everything will get
just like a vinegar
getting more sour with time

enough is said about
sour and bitter faces
a heart filled with desire for

sweetness and tender souls
must not waste itself with unsavory matters

...

Inside this new love, die.
Your way begins on the other side.
Become the sky,
Take an axe to the prison wall.
Escape.
Walk out like someone suddenly born into color.
Do it now.
You're covered with thick cloud.
Slide out the side. Die,
and be quiet. Quietness is the surest sign
that you've died.
Your old life was a frantic running
from silence.

The speechless full moon
comes out now.

...

I've said before that every craftsman
searches for what's not there
to practice his craft.

A builder looks for the rotten hole
where the roof caved in. A water carrier
picks the empty pot. A carpenter
stops at the house with no door.

Workers rush toward some hint
of emptiness, which they then
start to fill. Their hope, though,
is for emptiness, so don't think
you must avoid it. It contains
what you need!

Dear soul, if you were not friends
with the vast nothing inside,
why would you always be casting your net
into it, and waiting so patiently?

This invisible ocean has given you such abundance,
but still you call it "death,"
that which provides you sustenance and work.

...

Know that your body nurtures the spirit,
helps it grow, and then gives it wrong advice.

The body becomes, eventually, like a vest
of chainmail in peaceful years,
too hot in summer and too cold in winter.

But the body's desires, in another way, are like
an unpredictable associate, whom you must be
patient with. and that companion is helpful,
because patience expands your capacity
to love and feel peace.

The patience of a rose close to a thorn
keeps it fragrant. It's patience that gives milk
to the male camel still nursing in its third year,
and patience is what the prophets show to us.

The beauty of careful sewing on a shirt
is the patience it contains.

Friendship and loyalty have patience
as the strength of their connections.

Feeling lonely and ignoble indicates
that you haven't been patient.

Be with those who mix with God
as honey blends with milk, and say,

"Anything that comes and goes,
rises and sets,
is not what I love."

Live in the one who created the prophets,
else you'll be like a caravan fire left
to flare itself out alone beside the road.

...

There is a way between voice and presence
where information flows.

In disciplined silence it opens.
With wandering talk it closes.

...

Who gets up early to discover the moment light begins?
Who finds us here circling, bewildered, like atoms?
Who comes to a spring thirsty
and sees the moon reflected in it?
Who, like Jacob blind with grief and age,
smells the shirt of his lost son
and can see again?
Who lets a bucket down and brings up
a flowing prophet? Or like Moses goes for fire
and finds what burns inside the sunrise?

Jesus slips into a house to escape enemies,
and opens a door to the other world.
Solomon cuts open a fish, and there's a gold ring.
Omar storms in to kill the prophet
and leaves with blessings.
Chase a deer and end up everywhere!
An oyster opens his mouth to swallow one drop
Now there's a pearl.
A vagrant wanders empty ruins,
Suddenly he's wealthy.

But don't be satisfied with stories, how things
have gone with others. Unfold
your own myth, without complicated explanation,
so everyone will understand the passage,
We have opened you.

Start walking toward Shams. Your legs will get heavy
and tired. Then there comes a moment
of feeling the wings you've grown,
lifting.

...

That intellectual warp and woof keeps you wrapped
in blindness. And four other characteristics
keep you from loving. The Qur'an calls them
four birds. Say Bismillah, "In the name of God,"
and chop the heads of the mischief-birds.

The rooster of lust, the peacock of wanting
to be famous, the crow of ownership, and the duck
of urgency, kill them and revive them
in another form, changed and harmless.

...

The cloud weeps, and then the garden sprouts.
The baby cries, and the mother's milk flows.
The nurse of creating has said, Let them cry a lot

This rain-weeping and sun-burning twine together
to make us grow. Keep your intelligence white-hot
and your grief glistening, so your life will stay fresh.
Cry easily like a little child.

Let body needs dwindle and soul decisions increase.
Diminish what you give your physical self.
Your spiritual eye will begin to open.

When the body empties and stays empty,
God fills it with musk and mother-of-pearl.
That way a man gives his dung and gets purity.

Listen to the prophets, not to some adolescent boy.
The foundation and the walls of the spiritual life
are made of self-denials and disciplines.

Stay with friends who support you in these.
Talk with them about sacred texts,
and how you're doing, and how they're doing,
and keep your practices together.

...

Little by little, wean yourself.
This is the gist of what I have to say.

From an embryo, whose nourishment comes in the blood,
move to an infant drinking milk,
to a child on solid food,
to a searcher of wisdom,
to a hunter of more invisible game.

Think how it is to have a conversation with an embryo.
You might say, "The world outside is vast and intricate.
There are wheatfields and mountain passes,
and orchards in bloom.

At night there are millions of galaxies, and in sunlight
the beauty of friends dancing at a wedding."

You ask the embryo why he, or she, stays cooped up
in the dark with eyes closed.
Listen to the answer.

There is no "other world"
I only know what I've experienced.
You must be hallucinating.

...

This is how it is when your animal energies,
the nafs, dominate your soul:

You have a piece of fine linen
that you're going to make into a coat
to give to a friend, but someone else uses it
to make a pair of pants. The linen
has no choice in the matter.
It must submit. Or, it's like
someone breaks into your house
and goes to the garden and plants thornbushes.
An ugly humiliation falls over the place.

Or, you've seen a nomad's dog
lying at the tent entrance, with his head
on the threshold and his eyes closed.

Children pull his tail and touch his face,
but he doesn't move. He loves the children's
attention and stays humble within it.

But if a stranger walks by, he'll spring up
ferociously. Now, what if that dog's owner
were not able to control it?

A poor dervish might appear: the dog storms out.
The dervish says, "I take refuge with God
when the dog of arrogance attacks,"
and the owner has to say, "So do I!
I'm helpless against this creature
even in my own house!

Just as you can't come close,
I can't get out!"

This is how animal energy becomes monstrous
and ruins your life's freshness and beauty.

Think of taking this dog out to hunt!
You'd be the quarry.

...

This being human is a guest house.
Every morning a new arrival.

A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.

Welcome and entertain them all!
Even if they're a crowd of sorrows,
who violently swep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.

The dark thought, the shame, the malice
meet them at the door laughing,
and invite them in.

Be grateful for whoever comes,
because each has been sent
as a guide from beyond.

...

Who makes these changes?
I shoot an arrow right.
It lands left.
I ride after a deer and find myself
chased by a hog.
I plot to get what I want
and end up in prison.
I dig pits to trap others
and fall in.

I should be suspicious
of what I want.

...

It's the habit of yours to walk slowly.
You hold grudge for years.
With such heaviness, how can you be modest?
With such detachments, do you expect to arrive anywhere?

Be wide as the air to learn a secret.
Right now your're equal portions clay
and water, thick mud.

Abraham learned how the sun and the moon and the stars all set.
He said, No longer will I try to assign partners for God

You are so weak. Give up to grace.
The ocean takes care of each wave
till it gets to shore.
You need more help than you know.
You're trying to live your life in open scaffolding.
Say Bismillah, In the name of God,
as the priest does with a knife when he offers an animal.

Bismillah your old self
to find your real name.

...

What God said to the rose and caused it to bloom in hearty laughter,
He said to my heart and made it a hundred times prettier.

...

Other Assorted Quotes:

A group of men once visited Rabia al-Basri to test her to see if she would make an unguarded comment. “All the virtues have been scattered upon the heads of men,” they said. “The crown of prophethood has been placed on the heads of men. The belt of nobility has been fastened around the waists of men. No women has ever been a prophet.”

“All that is true,” she replied. “But egotism, worshiping one’s self, and “I am your Lord, the Most High” have never sprung from a woman’s breast. All these things have been the specialty of men.”

-Tazkirah Al-Awliyaa’

"Through you I have found the stars I've been seeking."

"And He placed the stars for you, so that you might be guided by them in the dark shadows of the earth and of the sea..."
-Qur'an

"Your life lies before you like a path of snow, be careful how you tread it because every step will show."
-Lowri Williams.

“This text requires a single name, not two,”
He answered them, “Majnun alone will do.
If someone delves within a lover’s heart,
He’ll find the loved one in its deepest part.”
“But why,” they asked him, “from among the two,
It’s Layli who’s been cut away, not you?”
“It’s wrong,” he said, “for her to be the cover
That hides within itself this ardent lover.
I am the veil for what should be internal
I am the outer shell; she is the kernel.”

"These two friends are one, eternal companions. He is Majnun, the king of the world in right action. And she is Layla, the moon among idols in compassion. In the world, like unpierced rubies they treasured their fidelity affectionately, but found no rest and could not attain their heart's desire. Here they suffer grief no more. So it will be until eternity. Whoever endures suffering and forebears in that world will be joyous and exalted in this world."

"Whoever would find a place in that world must tread on the lusts of this world. This world is dust and is perishable. That world is pure and eternal. . . . Commit yourself to love's sanctuary and at once find freedom from your ego. Fly in love as an arrow towards its target. Love loosens the knots of being, love is liberation from the vortex of egotism. In love, every cup of sorrow which bites into the soul gives it new life. Many a draft bitter as poison has become in love delicious. . . . However agonizing the experience, if it is for love it is well."

"For how long then do you want to deceive yourself? For how long will you refuse to see yourself as you are and as you will be? Each grain of sand takes its own length and breadth as the measure of the world; yet, beside a mountain range it is as nothing. You yourself are the grain of sand; you are your own prisoner. Break your cage, break free from yourself, free from humanity; learn that what you thought was real is not so in reality. Follow Nizami: burn but your own treasure, like a candle -- then the world, your sovereign, will become your slave."

-The Story of Layla and Majnun by Nizami, trans. and ed. by Dr. Rudolf Gelpke

Then said Almitra, “Speak to us of Love.”
And he raised his head and looked upon the people, and there fell a stillness upon them.
And with a great voice he said:
When love beckons to you follow him,
Though his ways are hard and steep.
And when his wings enfold you yield to him,
Though the sword hidden among his pinions may wound you.
And when he speaks to you believe in him,
Though his voice may shatter your dreams as the north wind lays waste the garden.
For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning.
Even as he ascends to your height and caresses your tenderest branches that quiver in the sun,
So shall he descend to your roots and shake them in their clinging to the earth.
Like sheaves of corn he gathers you unto himself.
He threshes you to make you naked.
He sifts you to free you from your husks.
He grinds you to whiteness.
He kneads you until you are pliant;
And then he assigns you to his sacred fire, that you may become sacred bread for God’s sacred feast.
All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life’s heart.
But if in your fear you would seek only love’s peace and love’s pleasure,
Then it is better for you that you cover your nakedness and pass out of love’s threshing-floor,
Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears.
Love gives naught but itself and takes naught but from itself.
Love possesses not nor would it be possessed;
For love is sufficient unto love.
When you love you should not say, “God is in my heart,” but rather, I am in the heart of God.”
And think not you can direct the course of love, if it finds you worthy, directs your course.
Love has no other desire but to fulfil itself.
But if you love and must needs have desires, let these be your desires:
To melt and be like a running brook that sings its melody to the night.
To know the pain of too much tenderness.
To be wounded by your own understanding of love;
And to bleed willingly and joyfully.
To wake at dawn with a winged heart and give thanks for another day of loving;
To rest at the noon hour and meditate love’s ecstasy;
To return home at eventide with gratitude;
And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.

-Khalil Gibran

"Available language forces us to speak in terms of knowledge, but sometimes this knowledge is in excess of speech."

"A witty saying proves nothing."
-Voltaire

"All sects are different, because they come from men; morality is everywhere the same, because it comes from God."
-Voltaire

"Love is lightning. Poetry is the thunder."

"Believe me, if all those endearing young charms, Which I gaze on so fondly today, Were to change by tomorrow, and fleet in my arms, Like fairy-gifts fading away, Thou wouldst still be adored, as this moment thou art, Let thy loveliness fade as it will, And around the dear ruin each wish of my heart Would entwine itself verdantly still. It is not while beauty and youth are thine own, And thy cheeks unprofaned by a tear That the fervor and faith of a soul can be known, To which time will but make thee more dear; No, the heart that has truly loved never forgets, But as truly loves on to the close, As the sunflower turns on her god, when he sets, The same look which she turned when he rose."
-Thomas Moore

"Knowledge without action is insanity and action without knowledge is vanity."
-Al-Ghazali (ra)

"Physical love is attraction, and it is an addiction. Psychological love is projection, and it is a disorder. Spiritual love is reflection, and it is Truth."

"There is only one thread of all cotton.
The warp, the woof, the quill of the weaver's shuttle,
The shuttle, the texture of cloths, the cotton shoes and hanks of yarn,
All are known by their respective names,
And they all belong to their respective places
But there is only one thread of yarn."
-Bulleh Shah

"Very clearly, life appears as a mirror holding the great secret of the universe and its reality."

"It's a poor sort of memory that only works backwards."
-The White Queen, Through the Looking-Glass

"When it's dark enough men see stars."
-Ralph Waldo Emerson

"Hitch your wagon to a star."
-Ralph Waldo Emerson

"The glory of friendship is not the outstretched hand, nor the kindly smile, nor the joy of companionship; it is the spiritual inspiration that comes to one when he discovers that someone else believes in him and is willing to trust him with his friendship."
-Ralph Waldo Emerson

"We but half express ourselves, and are ashamed of that divine idea which each of us represents."
-Ralph Waldo Emerson

"and, if God choose,
I shall but love thee better after death."
-E.B. Browning

"Islam is, amongst mankind, what Love is, amongst thoughts ... A believer that turns to Allah momentarily is akin to a stray thought of the Beloved that enters the heart ... And if the Iman is true, then the believer is unwielding, just as a heart harbors nothing but thoughts of the beloved when the Love is true."

"To be an angel, one need not have wings.
In giving love there is an equal grace.
Nor need one seek the aura in the face,
As love unveils the beauty of all things."
-Nicholas Gordon

"To love is not to look at one another, But to look together in the same direction."
-Antoine de Saint (Exupery)

"People who are brutally honest get more satisfaction out of the brutality than out of the honesty."

"I am somehow less interested in the weight and convolutions of Einstein's brain than in the near certainty that people of equal talent have lived and died in cotton fields and sweatshops."
-Stephen Jay Gould

"You will find rest from vain fancies if you perform every act in life as though it were your last."
-Caesar Marcus Aurelius

"Righteousness is good morality, and wrongdoing is that which wavers in your soul and which you dislike people finding out about."
-Prophet Muhammad (saw)

The Companions (ra) said, 'O Prophet (saw)! since God hath appointed our place, may we confide in this and abandon our religious and moral duty?' He said, 'No, because the happy will do good works, and those who are of the miserable will do bad works.'

"Each problem that I solved became a rule which served afterwards to solve other problems."
-Descartes

"Appetitus Rationi Pareat" [Translation: 'Let your desires be ruled by reason']
-Cicero

"Think of the totality of all Being, and what a mite of it is yours; think of all Time, and the brief fleeting instant of it that is allotted to yourself; think of Destiny, and how puny a part of it you are."
-Caesar Marcus Aurelius

"Moral excellence comes about as a result of habit. We become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts."
-Aristotle

"The happiness of your life depends upon the quality of your thoughts, therefore guard accordingly; and take care that you entertain no notions unsuitable to virtue, and reasonable nature."
-Caesar Marcus Aurelius

"First, decide who you would be. Then, do what you must do."
-Epictetus

"Nothing outside the will can hinder or harm the will; it can only harm itself. If then we accept this, and, when things go amiss, are inclined to blame ourselves, remembering that judgment alone can disturb our peace and constancy, I swear to you by all the gods that we have made progress."
-Epictetus

"He is a wise man who does not grieve for the things which he has not, but rejoices for those which he has."
-Epictetus

"Get rid of the judgement ... get rid of the 'I am hurt,' you are rid of the hurt itself."
-Caesar Marcus Aurelius

"If you are distressed by any external thing, it is not this thing which disturbs you, but your own judgment about it. And it is in your power to wipe out that judgment now."
-Caesar Marcus Aurelius

"Everywhere and at all times it is in your power to accept reverently your present condition, to behave justly to those about you, and to exert your skill to control your thoughts, that nothing shall steal into them without being well examined."
-Caesar Marcus Aurelius

"If you work at that which is before you, following right reason seriously, vigorously, calmly, without allowing anything else to distract you, but keeping your divine part pure, as if you were bound to give it back immediately; if you hold to this, expecting nothing, but satisfied to live now according to nature, speaking heroic truth in every word which you utter, you will live happy. And there is no man able to prevent this."
-Caesar Marcus Aurelius

"The soul should know whither it is going and whence it came, what is good for it and what is evil, what it seeks and what it avoids, and what is that Reason which distinguishes between the desirable and the undesirable, and thereby tames the madness of our desires and calms the violence of our fears."
-Seneca

"Virtue is nothing else than right reason."
-Seneca

In explanation of the Hadith, "I was made to love three things in your world: women, scent, and the coolness of my eye in the prayer.":

"Scent is the food of the soul, and the soul is the riding beast of the faculties of man."
-Prophet Muhammad (saw) (An-Nasa'i)

"Man sees a part of himself in woman, and he is thus humbled. He wants to take her back into himself but in witnessing her independent soul and rebellious spirit, he is enabled to step out of himself and comes to see Allah immaterially and his own existence, soul, and spirit ... Men are humbled by women. Women are humbled by life. A woman is not meant to be humbled by a man, she was already born humble."

"When man witnesses Allah in women, his witnessing is in the passive; when he witnesses Him in himself, regarding the appearance of woman from Him, he witnesses Him in the active. When he witnesses Him from himself without the presence of any form from him, his witnessing is in the passive directly from Allah without any intermediary. So his witnessing of Allah in the woman is the most complete and perfect because he witnesses Allah inasmuch as He is both active and passive. Regarding himself, He is passive in particular. For this reason, the Prophet, may Allah bless him and grant him peace, loved women because of the perfection of the witnessing of Allah in them since one does not ever witness Allah free of matter. Allah by His essence in independent of the worlds. So from this aspect, the business is impossible, yet witnessing only occurs in matter. The witnessing of Allah in women is the greatest and most perfect witnessing. The greatest union is marriage.
...
From man, He derived a person in his form called "woman". She appeared in his form, and he yearned for her with the longing of that thing has for itself, and she yearned for him with the longing of that thing has for its home.
...
Whoever loves women in this measure, loves with divine love. Whoever loves women with respect to natural appetite or gratification (physical or psychological), deprives himself of the knowledge behind it."

-Ibn Arabi (ra) [commentary & translation]

Ali Shariati's "Expectations from the Muslim Woman"

2008-03-31T12:33:00.003-04:00

Category: WEAK

Here's a rare political/philosophical addition. Dr. Ali Shariati is an interesting figure. An Iranian sociologist inclined to Socialism yet also prominent in the field of contemporary Islamic political theory. He drew inspiration from the last major political thinker of the Sunni world, Allama Iqbal and the famous Sufi poet, Maulana Jalaluddin Rumi (the former also being heavily inspired by the latter).

Here is the Wikipedia article on him: http://en.wikipedia.org/wiki/Ali_Shariati

There are two things to take into account.

1) He was inclined to Socialist views. Wikipedia: "Shariati's worldview was shaped by the Marxism and Third Worldism he encountered as a student in Paris - ideas that class war and revolution would bring about a just and classless society. He sought to translate these ideas into cultural symbols of Shiism that Iranians could relate to."

2) He was Shi'ite. However, his forays into historical politics are usually kept seperate from his modern political views even within a work, he just uses Ahl-ul-Bayt as role models. As such, one can take his preoccupation with the Prophet (saw)'s family and easily include most of the Sahaba with mentions of Hazrat Ali (ra), Fatima (ra), and their family to further reinforce his original ideas even better.

These two points while also being weaknesses, wind up serving as strengths. The political orientation that Socialism gave him let loose his amazing mind on Western capitalism/civilization in awe-inspiringly, potently meaningful words that still hold a transcending sort of spiritual grace. To call these reflections of his sociological imagination simply "enlightening" would be an understatement. Keeping that in mind, I have pasted relevant excerpts from his lecture, Expectations from the Muslim Woman here, carefully excising any Shi'ite-Sunni political conflicts (which weighed down most of the latter half of the work). I have grayed the paragraphs which I felt were leaning too much towards either socialism or Shi'ite beliefs. I made the font slightly larger to distinguish where the good stuff starts.

Prior to beginning my lecture, I would like to propose some practical suggestions. Just speaking about women's rights, women's personality and Islam's view of women is very different from realising the actual value which Islam gives to human beings, and to women in particular. Most often, we are satisfied by pointing out that Islam gives great value to science or establishes progressive rights for women. Unfortunately we never actually use or benefit from this value or these rights. We could benefit from these if we were to act according to the understanding which we could acquire of them.

A great many people are acquainted with Islamic views of society, social relations, women's rights, children's rights and family rights, but these same people then actually follow non-Islamic, ancient cultural traditions and do not dare to base their lives upon Islamic values. That is, they do not practice what they preach. Thus we always remain at the stage of talking. We must complete Islamic views and intellectual discussions with practical solutions. We must find a way whereby we reach these values and rights in practice. After proposing my views, the question should be asked as to how we can actually put them into practice. Throughout history, the problem of women's rights and their role has always been considered to be an intellectual problem. Thus, various religious, philosophical and social systems have reached varying views in this respect.

Unfortunately the crisis of the problem of women's liberation which began in the West and has been strengthened by the ruling superpowers in the 20th century has influenced all human societies, even closed traditional and religious societies. There are only a few cultural, traditional and even religious societies which have been able to properly stand against this flood. Such societies have frequently been confronted by a particular kind of modernism, which they have adopted under the guise of the liberation of women, either by rejecting old traditions or by undertaking reckless struggles. None of them have succeeded in standing against this attack. In such societies the newly-educated class, the pseudo-intellectuals, who are in the majority, strongly and vigorously welcome this crisis. They themselves even act as one of the forces that strengthen this corrupting and destructive transformation.

In traditional religious societies, including Islamic communities, neither group could stand against the attack of the modern view of the liberation of women as announced by the West. The pseudo-intellectual and modern class of Islamic and non-Islamic societies in the East considered a modern style of dress to be the symbol of modern civilization, progress and awareness. The old, traditional group passed through and confronted this crisis with non-scientific and illogical tactics due to their lack of experience. It is a general law that when there is a fire resulting from a spill of oil, if someone tries to hurriedly and unskilfully put the fire out, it only spreads more rapidly and more vigorously! Thus such unskilled struggles against the West have frequently been carried on in a manner that has created complex and differing reactions inside such societies. In this way they have paved the way for acceptance of Western ideas and innovations. There are very few societies who have been able to stand against, to adequately resist, and to show an effective reaction to the modern West by consciously selecting their own manner and type of lifestyle.

...

Then suddenly the phenomenon of sexual liberation appeared. Women realized that under the banner of sexual liberation, all of the inhuman limits, restrictions, and bonds which restrained them could be destroyed. Women welcomed this change wholeheartedly to the extent that sexual liberation entered the arena of science! What is normally designated as the scientific understanding of religion is not a pure scientific and scholastic understanding. It is rather a bourgeois cognition. After the Middle Ages, Science, which had been in the service of religion and the Church, was made to serve the contempory ruling bourgeois system. If nowadays Science appears to oppose religion and moral values, it is not really Science that opposes these, but it is the ruling bourgeoisie which does so, just as in the Middle Ages, it was feudalism which defended aristocratic social-moral traditions in the name of religion. It was Christianity which was, in fact, defending feudalism, and now it is Science which, in fact, defends the bourgeoisie. It is intellectuals - those who believe that economic and materialistic social foundations are the basis of all social transformations - who will more easily accept my argument and logic. Up to the appearance of Freud (who was one of the agents of the bourgeoisie), it was through the liberal bourgeois spirit that scientific sexualism was manifested. It must be taken into consideration that the bourgeoisie is always an inferior class. Although feudalism was an inhuman system, it nevertheless relied on an aristocratic elite and their moral values, even though these moral values led to a decline. The bourgeois mentality denies all of the elevated, exalted human values, and believes in nothing except money.

Therefore, a scholar or scientist who lives, thinks and studies during the bourgeois age, measures collective cultural and spiritual values (the sacrifices of mankind, the martyrdoms, struggles, literature, art etc.), with only the scale of naked economy, with production and consumption and with nothing else. One who studies psychology or anthropology, looking at all the dimensions and manifestations of the mystic spirit of human beings, that which religion believes to be the spirit of God and the manifestation of metaphysical virtues, sees only unsatisfied sexual appetites. Belief, culture, mental illnesses all are related to the struggle to release an imprisoned and condemned sexual complex. The bourgeois social scientist looks at all of the delicate human sensations and feelings (even a mother caressing her child, or the worship of the beloved by the lover, and all other issues) in relation to sex. Freud, a modern bourgeois, armed himself against all moral and human values, against all elevated and exalted manifestations of the human soul, and called it "realism". Freud's realism was not that of the bourgeoisie, but rather that of the scientist, scholar, philosopher, psychologist, and anthropologist who serve the bourgeois class, for all of these bring the human being down to the level of a sexual and economic animal! Thus, the bourgeoisie, by alienating all values and virtues, made only one religion, one school, one temple and one messenger for all the miserable men of this age; a religion for which all must be sacrificed. This messenger was named Freud. His religion was sex. His temple was Freudianism, and the first to be sacrificed on the threshold of this temple was woman and her human values.

We who live in the East always speak about Western colonization, but I would like to explain that this does not mean that Western colonization only colonizes or exploits the East. It is a world-wide power representing a class of people that exploit and colonize both the East and the West. If I had the opportunity, I would explain that this power has alienated the European masses even more than the Eastern masses. The European has been overtaken by colonialism's legacy of unemployment and misery and will continue to be in the future. They will continue to be victims of anti-colonialism. This ruling colonial power influences Eastern people in many ways, such as placing emphasis upon unimportant, sensational and emotional matters; spreading rumors, discrimination, and hypocrisy; and sowing discord and pessimism, to keep Easterners occupied with mundane and unimportant issues. By these means Easterners are kept in a state whereby they are unaware of what Western colonization is doing to them, unaware of their fate and destiny. These conspiracies then cause young Europeans, likewise, to become alienated and destructive, and commit more deception and crime. All of these actions are taken in the name of the colonization of Eastern countries without the Easterners realizing it...

For example, we all know about the widespread international police network and the extensive intelligence services which observe even the minutest movement anywhere in the world. And yet there are tons and tons of narcotics which are freely transferred from the East to the West. They are distributed and sold by huge international organizations and transferred through their factories, planes, ports, ships and offices. Why is it that the international police cannot prevent the distribution of narcotics among the younger generation in Europe and the U.S.A.? Why? Because the ruling powers prevent the young generation from understanding what is going on in Europe and the U.S.A. The ruling powers prevent them from caring about who rules the destiny and fate of humanity. These are the same ruling powers which colonize both West and East; only their methods and relationships differ. At any rate, in both East and West, human beings are victims of this inhuman world-wide power.

One of the most important tools that has been created by this ruling power from the intellectual, social, economic and moral point of view, is Freudian sexualism. This has become the communal social spirit of our age and has become the substitute for all values, virtues and liberties. It is not accidental that Freud's view of sexuality came to prominence after the Second World War and became the fundamental basis and foundation of art. Most motion pictures are based on only two elements; violence and sexuality. Both of these are legacies of the war. Motion pictures are one of the most important examples of the relationship of art to Western capitalism because film production is the only art which cannot exist and develop without the aid of capital. Thus it differs from the arts of painting, literature, poetry and music. A poor painter, writer, poet or musician can create the greatest work of art, but a film producer must have capital of millions of dollars to create a saleable film. Thus, this art is unconsciously supporting capitalism. The pseudo-intellectuals and pseudo-scholars of the third and fourth worlds suppose that Freudism is really the science of the present age. Modern scholars research and record Freud's works in a special way. It is interesting to note that in underdeveloped countries, under the guise of intellectuality and modern scientific psychology, scholars and scientists serve these universal powers free of charge. In the name of Science, they freely propagate inhuman ideas among the intellectuals and the younger generation. How miserable are these thinkers and intellectuals who serve the capitalistic ruling powers! They really believe that they are serving humanity, freedom, liberty and science!

Thus, in order for the superpowers of bourgeois scientism to dominate, both the East and the West must be sacrificed. They must become the victims of narcotics as well as Freudianism. From Scientism's point of view, every young person who is still human and who still shows sympathy and sensibility towards the destiny of his or her nation and other nations, must be caused to change his or her mind, must be made indifferent to his or her destiny and the destiny of others. In order to accomplish this, any means is permissible and advisable, whether it takes the form of science, art, sports, literature, history, tradition, or religion. It does not make any difference. One must be amused by any form. One must be removed from the scene so that one takes notice of nothing. The best way is scientific and mental stupifaction and the strongest factor, particularly among the younger generation, is sex! Why sex? Because it can be logically explained. It is new. It can easily and freely be accepted. It is the most important factor that can attract the young generation, who, in turn, are the most important victims of Freudianism. Thus all of their intellectual, human, artistic, social, political and financial investments must strengthen this School of thought. It is not strange to see how rapidly it progresses and develops.

It must be noted that there is another group who co-operates, albeit unconsciously, in a most effective way with this world-wide power, to achieve the aim of attracting the younger generation, particularly women, to Freudianism and to sex. This group unskilfully fights Freud's innovations by relying on old, strict, illogical and inhuman traditions to create restrictions and produce psychological complexes in the young generation, particularly women. You may want to know how they co-operate in this inauspicious endeavor.

They co-operate by pushing the young generation towards pessimism. While Freudianism invites woman out of the house, this old group tries to hold her inside by creating bonds, obligations, and restrictions, and by depriving her of all her human and religious rights, thus unconsciously preparing the way for Freudianism. It is in this way that they co-operate with Freud. Statistics show that the insidious invitation of Freudianism has been most successful in traditional societies and countries where women have been most deprived. Thus we cannot fight and confront this universal illness and danger only by relying on ancient traditions, customs, restrictions, bonds, etc. which deny rights to women. There is only one solution; to give human and Islamic rights back to women. Yes! This is the only way! If the human and Islamic rights of woman are given back to her, you have armed her with the weapon whereby she can personally resist and confront Freudianism. But if you deprive her of her rights, you insure that this satanic invitation will ensnare her. You have pushed her towards it.

The essential and important problem, which we have confused, is the distinction between culture and religion. Culture and religion have mixed with each other throughout history. They make up the collection of ideas, tastes, behavior, feelings, customs and legal relationships which are sacred and honored in a society. For example, in Islamic societies, Islamic rights, values, precepts and laws relating to the economy, the family, the community and even the social system have been mixed with local and tribal traditions formed over the centuries. These are certainly not related to Islam. They are only ancient tribal and local traditions and customs supported and protected by society. Thus an intellectual wishing to be released from such ancient, local, tribal traditions, must fight a combination of religion and custom in order to be free of both. Thus, both groups who defend religion and those who do not, must defend the mixture of ancient customs. Those who fight against traditions also confront the living and uplifting values of Islam. None of these groups, neither the progressive modern intellectuals nor the old traditional religious group, can distinguish between religion and culture. Why should they be separate and distinct from each other? Because we Muslims believe Islamic rights and laws are derived from the essence of humanity and the essence of nature, and are made by the Will of the Creator of the laws of nature. The laws of nature are stable and never grow old. Thus laws which are based on the general dignity of creation never grow old. On the contrary, social traditions based on production and consumption (in cultural systems where they are not fixed laws) have to change.

Religion, a living, permanent phenomenon which could be effective in the present age, can no longer play an effective role in the social life of a community, a society or a generation, because Religion has been captured by ancient, declining, ossified, deviated traditions, and thus can no longer effectively confront the danger of the superpowers. An aware intellectual is a historian, traditionalist, Islamologist, chronologist and sociologist whose most important cultural mission and responsibility is to distinguish Islam as a living faith, removed from the old traditional moulds which are not Islam but rather tribal customs, and to put the true Islamic ideas and faith into new moulds which match the necessities of the present age. The everlasting, living, moving, progressive Islamic contents must be protected, and put into new moulds which meet the challenges of each age. Based on my own experience, I have to say that even the most progressive, intellectual, rebellious and revolutionary thinker, when confronted by pure Islamic values and virtues, (once these values have been separated from inherited, tribal, ancient, ignorant customs), will be attracted to them and submit easily to them.

The visage of Fatima; the visage of the woman who existed, who spoke, who lived, who played a role in the mosque, in society, in the home training her children, in her family's social struggles and in Islam; a woman whose role should be made clear in all its dimensions to the present generation (not only to Muslims, but to any human being, man or woman, who has human feelings, who believes in human values, and who is faithful to real freedom) should be accepted as the best and most effective role to be imitated by the present generation. I myself have experienced this. I have seen so-called religious histories which lack religious feelings, which have no idea about religion, which even deny and oppose religion. When a proper picture of the Prophet's family, all of whom showed humility and submission, emerges, we feel that they are really living personalities. When I say that Islam is living, I mean it is a collection of living thoughts and ideas. It is alive because of its living social laws and rights. It is alive because exemplary, living personalities have been trained by it.

When the beautiful image of Hossein is presented, no human society, no matter what form of production it may have, no matter what social system it may use, no matter at what cultural stage it may be, can deny his unique and exceptional personality. No one can deny he is an eternal human symbol who should be followed, admired and praised. All accept him.

...

Such people are living. They are symbols of Islam. To be alive means to be effective, to show the right way, to guide humanity in whatever stage it may be, in whatever land it may live, and to whatever race it may belong.

But, unfortunately, customs and religion have been mixed together. This mixture of customs (which are changeable, and vary from one social, tribal, and local system to another, and which are related to and produced by economic and social relationships), and Islamic values (which are unchangeable, eternal and related to inspiration, revelation and the prophetic mission) is defended in the name of religion. The intellectual, seeing the deprivations and abuse of women on one hand and the semblance of social freedom, class advantages and sexual liberty on the other hand, becomes confused. When the religious group in a community (who are acquainted with religion and believe it), are unable to distinguish between the religion and the local, tribal, cultural customs, how can we expect young, modern intellectuals (who are willing to fight against ancient customs) to make a distinction between religion and customs? If the distinguished scholars of Islam, who are acquainted with Islamic truths, do not perform this task, then what organization, what power, will do so?

The Prophet of Islam, who was such an elevated personality and one before whom history is humbled, when he entered his home was kind, lenient and gentle. When his wives quarrelled with him, he left his home and made a place for himself in the storage area without showing any harsh reaction against them. This behaviour of the Prophet of Islam must be considered as an Islamic example, in contrast to the behaviour of a supposedly religious, but in reality an abusive, man. Such un-Islamic, abusive behaviour was based on an ethnic, cultural tradition. Therefore, distinctions should be drawn between ethnic, cultural customs and Islamic religious instructions. The Prophet's behaviour was so humane that it amazes us....

In the Prophet's Mosque in Medina, there was a porch used for social affairs. Each corner of it was devoted to a different social purpose. In one corner was the tent of Ruqiya who, at the Prophet's command, had established a tent inside the Prophet's mosque, Islam's place of prayer, to hospitalize, care for, and nurse the war-wounded. Sad ibn Maaz (the Islamic chief officer who was wounded in the Battle of Khandaq by a spear) was hospitalized there. This tradition of looking after the sick and nursing them, continued for many centuries afterwards in Islam. I personally read about this in Ibn Yamin's book in which he praised Aladdin, the governor of Sabzevar, and mentioned that Aladdin built a hospital in a very large paradise-like garden in a village near Sabzevar. Describing the hospital, Ibn Yamin says that there were beautiful girls, like angels, who looked after the patients and nursed them.

When there was such a hospital, with such staff, in a remote village near Sabzevar in the 7th and 8th Islamic centuries, there must certainly have been more important and well-equipped hospitals in larger cities like Rey, Tus, Balkh, Bukhara and Baghdad. But we see that our ethnically-oriented intellectuals announce that a European or American woman serving in the First World War established Nursing in the world. They deny and denigrate the nurses who worked in the early phase of Islam, because it is a religious tradition. Therefore, you can see how facts may be confused, how rights are abolished, how great talents are sacrificed in the name of religious traditions, and how many great religious values and Islamic virtues are forgotten in the name of intellectualism and opposition to traditional religious beliefs!

Thus the responsibility of those who understand both present society and Islam (and who live in the present century) is very heavy. They must bear the burden of many centuries of emotions, ideas and faith. It is not an easy task to travel such a long distance and discover the truth which exists beyond it.

As I mentioned, one of the most important factors that enables Islamic communities to stand against and resist the insidious invitation of pseudo-scientific Freudianism and its dreadful use of sexuality is the presence of exemplary religious models in a humane culture. In the same way that Western world-wide colonialization stupefies the minds of its own youth through narcotics, Western colonialism designs and promotes Freudianism and sexual liberty for Eastern countries. Western colonialism exports sexual liberty to the Eastern countries in exchange for their raw materials. In return for the oil, diamonds, gold, rubber, etc. which the West takes from the East, it gives them sexual liberty. When a young man or woman is introduced to sexual liberty, he or she will become pre-occupied with it and will not think about other things, such as the problems of freedom. And when such young people have matured, they will be so involved with installment payments, sexual obsessions, etc. that they will never come to look at or think about other problems! The most important weapon of Islamic youth against this insidious invitation from the West is the possession of symbols leading the mind to genuine spiritual experiences. The spiritual symbols made available to the present generation, which is unwilling to be enslaved either by hollow, conservative, anti-human, anti-Islamic ethnic traditions or by the stupefying culture of indecent Western modernism, are the best weapons against the West's attack.

The woman of the Third World must be one who selects, who makes a choice. She is the woman who neither accepts the inherited mould nor the imported novelty. She recognizes both of them. She knows and is aware of both of them. The one which is imposed upon her, in the name of tradition which she inherits, is not related to Islam at all but is related to the ethnic customs of the period of paternalism and even slavery. And the one which is imported from the West is not science, not humanity, not freedom and not liberty. It is not based on sanctity and respect for women at all. Rather it is based on the low tricks of the bourgeoisie, stupefying consumerism and mindless self-indulgence. She wants to select, to choose, but what role-model should she choose? She wants neither the model of the traditional, strict woman, nor the model of the modern degraded woman. She wants the face of a Muslim woman. Fortunately both the material and history are available to construct this third figure. And even more authentic than history, more logical than scientific arguments are the objectively exemplary personalities who are symbols from our Islamic history....

...

Thus it is sufficient for any intellectual woman to read a book about Fatima (or about other distinguished Islamic women like Khadija or Zeinab), to know these figures and compare them with figures who are introduced in the name of modernism. When the Prophet migrated to Madinah, Fatima bore the difficulties of the period of migration. Even in marrying Ali, she showed social commitment. Any women comparing Fatima with women who are introduced through modern magazines will recognize significant differences and reach the proper and inevitable conclusions. Therefore the most important duty of the aware, responsible, writers and preachers is to introduce these figures clearly, enthusiastically, responsibly and accurately, to the present generation, thus holding up the most efficient, responsible, humane role-models, to defend against and resist the West's attack.

...

Thus when a woman, a thinking and responsible, committed woman, sees such heroics from a woman who belonged to Fatima's family, she understands where she must look, how she must be. She realizes that a woman of any epoch and any century can emulate this model. These are the values that will not change or grow old, nor do they depend upon the customs of the social, cultural or economic systems. These are stable and permanent values which will be destroyed only when there is no longer any humanity in existence.

At this point, I'd recommend reading the previously posted Stories of Sahabi Women.

Obeying the Prophet (saw), Moar Quotes

2008-03-31T03:29:00.003-04:00

Category: SOUND

On obeying the Holy Prophet (saw):

"And it behoves not a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should exercise their own choice in the matter concerning them. And whoso disobeys Allah and His Messenger, surely, strays away in manifest error."
-Qur'an (33:36)

"Whomever obeys the Messenger has surely obeyed Allah."
-Qur'an (4:80)

"Whomever disobeys Allah and his Messenger, and steps beyond the limits, Allah will cause him to enter the fire, in it shall he abide, and he shall have an abasing chastisement."
-Qur'an (4:14)

"Whomever obeys Allah and his messenger; Allah will admitehim in the gardens beneath which rivers flow; and whomever turns away, Allah will chastise him with a painful chastisement."
-Qur'an (48:7)

"If only we had obeyed Allah and obeyed the Messenger!"
-Qur'an (33:66)

"O you who believe! Do not step ahead of Allah and his Messenger. Surely Allah is Hearing, all knowing."
-Qur'an (49:1)

"If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge!"
-Qur'an (4:115)

"But no, by your Lord, they can have no faith, until they make you (O’ Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission."
-Qur'an (4:65)

Sufyaan Ath-Thawree (ra), said: "The excellence of knowledge is due only to the fact that it causes a person to fear and obey Allaah, otherwise it is just like anything else." [Related by ibn Rajab]

"In the West, they say that love is a madness that ends with marriage. But in Islam, we say that love is a madness that only begins with marriage."
-Shaykh Ahmad Talal

Abu Sa’id and Ibn Abbas (Allah be pleased with them both) narrate that the Messenger of Allah (Allah bless him & give him peace) said: “Whoever has a child, he should give him a good name and teach him how to read and write. And when he matures, he should marry him off. When he matures and the father does not marry him off, then if the boy commits a sin, the sin will be on the father.” (Shu’ab al-Iman of al-Bayhaqi)

Umar ibn al-Khattab and Anas ibn Malik (Allah be pleased with them both) narrate that the Messenger of Allah (Allah bless him & give him peace) said: “It is written in the Tawrah that: Who’s daughter reaches the age of twelve years and he fails to marry her off, then if she commits a sin, the sin will be on the father.” (ibid. Also see: Mishkat al-Masabih, 2/939, no. 3139)

"I will mislead them, and I will create in them false desires (false hopes); I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah."
-Shaitan, from Qur'an (4:119)

“Know that Sufism is compliance with Allah’s command and avoidance of His prohibitions, externally and internally, with regard to what pleases Him, not what pleases you.”
-Qutb al-Maktum Sayyid Abu Abbas Ahmad ibn Muhammad al-Tijani

Ibne Abba(ra) narrates: Rasulullah (saw), on seeing the Ka'ba said (with over whelming joy and fondness): La ilaha illallah (O Ka'bah!) how Atyab (superlative degree of being pure and clean) you are, and how Atyab is your fragrance, and how great is your honour! (But) the honour of a Mu'min (believer) is far exceeding yours. Indeed, Allah (sw) has made you respectable; like wise the wealth, the blood, and the honour of a Mu'min has been made respectable. And (because of this respect, Allah has) forbidden to suspect (a Mu'min without reason) of wrongdoing. [Tabarani and Majma-uz-Zawaid]

The Prophet (saw) said, "Whoever has (the following) four characters will be a hypocrite, and whoever has one of the following four characteristics will have one characteristic of hypocrisy until he gives it up. These are: (1 ) Whenever he talks, he tells a lie; (2) whenever he makes a promise, he breaks it; (3) whenever he makes a covenant he proves treacherous; (4) and whenever he quarrels, he behaves impudently in an evil insulting manner."

Some famous Sufis/scholars of the subcontinent:

Regarding Dr. Abdul Hai Arifi (ra) (shaykh to Mufti Taqi Usmani):

"Shaykh Dr Abdul-Hai (RA)'s wife wrote about her husband that during their 55 years of marital life he NEVER asked her for anything including a cup of tea. She (RA) said, "In extreme cases when he was too tired and wanted tea he would say, "Are you in the mood for some tea?" She continues that in the beginning she never understood this, so many times she'd just reply "No not really, I'm OK" and he would just drop the subject."

Regarding Maulana Ashraf Ali Thanawi (ra):

After I had written Tafsir Bayan al-Qur'an (his unique Urdu exegesis of the Noble Qur'an) an Englishman met me very eagerly. He asked, “How much money did you get for this work?” I informed him that I had obtained nothing. Expressing surprise, he said “Then what benefit did you get?” I replied, “Here in this world my Muslim brethren benefit from this work and in the hereafter is the pleasure of the true Lord.

Hakim al-Ummah Mawlana Ashraf Ali Thanwi was the most prolific author of his time. Some one thousand or so works are attributed to him but he did not use any of his books as a means of income.

There are countless incidents from the life of Hakim al-Ummah which illustrate his strict adherence to the law of countries/authorities, even if they be non-Islamic countries. One of our teachers in the Jami'ah Dar al-'Ulum (Karachi) once related an incident from the life of Hakim al-Ummah to illustrate this. A khalifah-e-mujaz (and not 'majaz' as many tend to say!) of Hakim al-Ummah once came to Thana Bhavan to visit him. He had travelled by train from another part of India to get to the khanqa in Thana Bhavan. When he met Hakim al-Ummah, the latter, when asking the former of how he was etc, asked him how old his son who was accompanying him was. The khalifah replied that he was x number of years old. Hakim al-Ummah then asked him whether he had bought him an adult's ticket for the train journey. He replied in the negative justifying it (as many people would) by saying that though the boy was not eligible to travel on a child's fare due to his age, he appeared to be a child. Upon hearing this Hakim al-Ummah exclaimed "Inna lillahi wa inna ..." and stripped the khalifah of his khilafah or ijazah in suluk (tasawwuf).

There is another incident regarding Hakim al-Ummah when he once went to a train station in order to board a train, his luggage turned out to be beyond the allowable weight limit. The station master, knowing very well who Hakim al-Ummah was, assured him that it did not really matter as he (the station master) was giving him permission to take the overweight luggage on board the train. Hakim al-Ummah refused to do so asking him that though he was helping him on this journey, would he (the station master) help him (Hakim al-Ummah) in the ultimate journey - the journey of the hereafter?

These incidents are illustrations of sublime taqwa in a modern context - when you know that no one except Allah knows that you are committing a wrong and it is easy for you to justify that wrong. May Allah ta'ala bless us with such taqwa and sincerity and honesty. Àmin

Regarding Shah Waliullah (ra):

“The final will of this humble servant of Allah is that always hold tightly to the Qura’an and Sunnath in your beliefs and acts. Regularly evaluate yourself against them. Read them regularly and if you can’t, then find someone who can and listen to at least a couple of pages everyday.”

"Once on a full moon night the Prophet (SAAS) asked Fatima (RA) whether she had noticed how beautiful the full moon on that night was; In reply she said that she had considered it against haya to look at the moon as there would have been hundreds of gazes of non mahrams on the moon that night!"
-From SunniForum (unverified by me)

"If two people are walking on the road and one of them is carrying a huge bundle of money in his pocket while the other has nothing , it is obvious that the one carrying money is going to walk extremely cautiously , avoid going into crowds etc, will go on checking his pockets and would like to pass unnoticed till he reaches his destination safely. On the other hand the man having nothing to lose walks in a carefree manner, going wherever he wants, not bothering about who pushes or nudges him etc. etc. Same is the case with our imaan. Since we as muslims possess this wealth so our gait and decisions are not carefree like those who do not have this wealth. We at all times make our decisions such that our imaan does not fall into danger."
-From a sister on SunniForum

"If one feels alone and isolated from friends, family or co-workers, let him reflect on the loneliness of Yusuf in the ditch.

If one feels the heat of tests, trials and challenges, let him reflect on the fire that engulfed our father Ibrahim (as)

If a believer feels sad and overcome by the anxiety of sins let him reflect on the story of those who Allah forgave at the end of Surah Taubah."
-From SunniForum

"When Allah Subhanahu wa ta'ala ordered the Pen to write, it asked, "What shall I write?" and Allah said, "Write LA ILAHA ILLALLAH." The Pen wrote "LA ILAHA ILLALLAH" for seventy-thousand of Allah's years and then it stopped. One of Allah's days is equal to one thousand of our years. Then Allah ordered it to write again, and the Pen asked, "What shall I write?" Allah answered, "Write Muhammad-un RASUL-ALLAH." And the Pen said, "O Allah, who is this Muhammad that You have put Your name next to his name?" Allah said, "You must know that if it were not for Muhammad I would not have created anything in Creation." So the Pen wrote Muhammadun RASUL - ALLAH for another seventy-thousand years."
-From a blog (unverified by me)

"It is vain for eloquent atheists to talk of the great truths that will be revealed once we see free thought reign. We have seen it end. It has no more questions to ask; it has questioned itself. You cannot call up any wilder vision than a city in which men ask themselves if they have any selves. You cannot fancy a more skeptical world than that in which men doubt if there is a world…Free thought has exhausted its own freedom. It is weary of its own success. If any eager freethinker now hails philosophical freedom as the dawn, he is only like the man in Mark Twain who came out wrapped in blankets to see the sun rise and was just in time to see it set…We have no more questions to ask. We have looked for questions in the darkest corners and on the wildest peaks. We have found all the questions that can be found. It is time we gave up looking for questions and began looking for answers. "(1990 Image edition, p. 37)
-G.K. Chesterton

Ten Ways To Increase Love of Allah

2008-03-28T13:53:00.002-04:00

Category: SOUND

By Imam ibn al-Qayyim al-Jawziyyah
Taken from Madarij as-Saalikeen, Vol. 3, pp. 17-18

Imam Abu Abdullah, Shamsuddin Muhammad, ibn Abu Bakr, ibn Ayyub, ibn Sa`d, ibn Hurayz, al-Jawziyyah, al-Hanbali mentioned ten causes that result in Allah's love for His slave and the slave's love for his Lord. [These ten are:]

First, reciting the Qur’aan while pondering over its meanings and what is meant by it.

Second, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadeeth Qudsi: "My slave continues getting closer to Me by performing voluntary deeds until I love him." [Saheeh al-Bukhari]

Third, continual remembrance of Allah under all circumstances, with one's tongue, heart and actions. The extent of one's love of Allah is determined by this.

Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.

Fifth, the heart being avid of Allah's Names, and Attributes and the heart roaming in that garden of knowledge.

Sixth, observing Allah's kindness, goodness and bounties, both hidden and open.

Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.

Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.

Ninth, sitting with the beloved and sincere, benefiting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.

Tenth, remaining away from every cause that comes between the heart and Allah.

These ten causes take the lovers to the station of true love and bring them to their Beloved.

Random Anecdotes (Hadiths, Quotes, Stories)

2008-03-27T15:09:00.004-04:00

Category: SOUND

“Has the time not come for the believers that their hearts become tender for the remembrance of Allah and for the Truth which has been revealed?”
-A quote of a verse from the Qur'an that is heard often in various forms in stories from and about old saints and pious Muslims at the time of the reawakening of a person's Iman.

"Say : The truth is from your Rabb [Lord]. Therefore, whoever wishes should accept Iman [faith] and whoever wishes should commit kufr [disbelieve]."
-Qur'an, Surah al-Kahf

"Do not be misled by a person's prayers and fasting look to his sincerity and Wisdom."
-Hazrat Amir-ul-Mumineen Umar Ibn Khattab (ra)

"The doors of success have been closed upon the creation because of six things: Their busying themselves with the blessings of Allaah instead of thanking Allaah for them, their desire for knowledge while they abandon actions, the hastiness to sin and delaying repentance, the deception of having righteous companions and not taking them as examples, the turning away of the dunya from them while they chase it, and the approach of the afterlife towards them while they turn away from it."
-Shaqeeq Ibn Ibrahim

"The understanding of Islam in the courtroom is also clouded by the crisis of authority in the religion itself. For centuries, the Koran was rarely translated out of Arabic, giving authority to those—usually religious scholars, or ulama—with command of the language. In the past half century or so, the Koran has been more widely translated—or “interpreted,” since Muslims don’t believe it can be literally translated—and that has opened its interpretation to the layperson. The Internet, meanwhile, allows anyone to disseminate texts, opinions, and fatwas—and gain a following. And clerical authority has waned as places like Cairo’s Al-Azhar University, the heart of Islamic learning, have put themselves in the service of secular state interests."
-TheAtlantic.com

"The debates within Islam also concern who has the right or authority to do the interpreting. Men like bin Laden—who lacks religious credentials—now issue or order up a fatwa. Extremists proclaim their right to interpret Islamic texts. And clerics no longer have the authority to repudiate such interpretations."
-TheAtlantic.com

“A falcon came to me, but I did not catch it. Thereafter, I spent 40 years trying to catch a falcon, but in vain.”
-Shaykh Abi Muhammad Hariri (ra)

“Riches does not mean having a great amount of property; real wealth is self-contentment.”
-Prophet Muhammad (saw) (Bukhari)

“Sometimes one may utter a word without thinking whether it is right or wrong and because of that he may slip down in the Fire as far away as the East is from the West.”
Hadith No. 837, Narrated by Hazrat Abu Huraira (ra) Sahih Bukhari Book 81, Chapter 23

Hadrat Saad bin Abi Waqas [radhiallaahu anhu] said, "O Rasulullah [sallallaahu alayhi wasallam] make dua that Allah Ta'ala, makes me of those whose prayers will be answered." Rasulullah [sallallaahu alayhi wasallam] replied: "O Saad keep your food pure and halaal and you will become of those whose prayers are answered. I swear by Him, in whose hand Muhammed[sallallaahu alayhi wasallam]'s life lies, that when a man casts one morsel of Haraam food into his stomach, The righteous deeds of his shall not be accepted for forty days."

Hadhrat Sufyaan Thauri (rahmatullahi alayh) said:
“I heard from Hadhrat Ja`far Saadiq (rahmatullahi alayh) that safety has almost disappeared so much so that searching for it has become obscure. If there is safety in anything, it is in anonymity. If it is not in anonymity then it is in solitude, but this is not equal to anonymity. If it is not in solitude then it is in silence, but this is not equal to solitude. If it is not in silence, then it is in the discourses of the pious people of bygone times. A fortunate man is he who finds solitude in his heart.”

During the Battle of Bait Lihya, the Muslim Commander Zarrar(ra) was captured by the Byzantine forces. Word was sent to Khalid Bin Walid (ra) for further help.

Leaving the command of Damacus to Abu Ubaida (ra), Khalid (ra) set off to Bait Lihya with his mobile contingent of 4000 horsemen. As Khalid (ra) approached the battle-field, he saw a muslim rider with a masked face gallop off towards the Byzantine front. This warrior would kill a number of the enemy soldiers, and then withdraw. He would after some time pounce on the enemy again and kill everyone who came his way. He was striking fear in the ranks of the enemy soldiers.

Khalid (ra) was struck by the bravery of this warrior, and asked him to identify himself. The Warrior however, dashed to the front again. As he returned from the attack after killing a number of the enemy, Khalid (ra) wanted the warrior to halt and identify himself. The Warrior signaled to Khalid (ra) with his hands not to ask him his identity.

Khalid (ra) shouted "I ask In the name of Allah, oh courageous one who are you?" From behind the mask on the warriors face a female voice was heard " I am Khaula , sister of Zarrar (ra). I have come to liberate my brother from the clutches of the enemy, by Allah I shall not rest until he is freed." Saying this she plunged straight in to the ranks of the enemy again.

The Muslims gained a substantial victory and Zarrar (ra) was liberated, and Khaula (ra) was highly praised for her bravery, by Khalid Bin Walid (ra).

The above is from "Life of Hazrat Umar Farooq (RA)" by Prof Masud ul Hasan.

A muslim traveler arrived at the court of a Pious King, he informed the king as to how his people were being oppressed by a tyrant, he begged the King for assistance. The King being deeply moved, ordered a battalion to be sent, The Commander put in charge was the Kings oldest son the Prince.

A few weeks later news arrived that the Muslims had been defeated, and that the Prince who was in charge of the forces, had actually abandoned his own troops and was killed fleeing from battle.

The King was deeply grieved,and felt humiliated, not only were the troops defeated but his son had committed a grave sin by fleeing from the battle,and therefore dying an accursed death. He went and informed the Queen as to what had happened. The Queen replied " Do not be grieved, for the news you heard is untrue. The King said "The entire Kingdom is talking about it,and I have received news from the front line confirming you're sons cowardly demise, woman you seem to be blinded by Motherly love." Saying this the King angrily marched away.

However a few days later a messenger arrived confirming the Queens belief, the Prince with his forces had defeated the enemy. The earlier news had been enemy propaganda.

The King being very overjoyed and surprised, asked the Queen how she had been so certain that the earlier news had been false. She said " Oh my beloved, it was not motherly love that caused me to deny that story. When our son was a child, before I used to breast feed him I would do Wudu ,and as he was suckling I would recite the Darood Ibrahimi. I had firm conviction that a child who had drank milk, that had the sacred names of the Prophet Muhammad (saw), and his father Ibrahim(Alaihi Salaam) recited with it. Could not betray his deen."

Paradise indeed does lie at the feet of such pious mothers, and such is the power of Darood.

The above was transcribed from an Urdu lecture by Maulana Masud.

There was once a pious old maid servant, who worked for the King. One day she was cleaning the Royal bedroom, feeling extremely tired, she looked at the Kings bed, covered in silken, sheets, and pillows stuffed with feathers. She thought to herself I wonder what it feels like to, sleep in such a luxurious bed. She decided that she would take a short nap, after all who was going to see her, The King and his courtiers were away on a hunting trip.

The bed was so comfortable that she fell a sleep straight away. Lo and behold five minutes later the King returned, entering his chambers, he was extremely angry, to find the old maid servant asleep in his bed. She apologised profusely, "Your Majesty I am sorry, I had only laid to rest for five minutes." The King was in no mood to listen he said "old Woman for sleeping five minutes in the bed of the King, and transgressing the boundaries, the punishment is fifty lashes, how dare you behave so impudently."

The poor old Woman was strung up in chains, the King ordered one of his officers to carry out the punishment. As she was being lashed, she burst out in laughter, the King getting angrier told his officer to strike her even harder, but the more she was struck the greater her laughter.

The King and his courtiers were perplexed by the Old maid servants behavior .
He said " Old woman you're being punished yet you laugh uncontrollably, truly you are insane." The old woman replied, "you're Majesty the reason I am laughing is that a thought came in to my head as I was being struck. For being neglectful, and becoming enamored with the charms of the Duniya, and sleeping in the bed of the King, for just five minutes my punishment is fifty lashes. You have spent you're entire life in neglect, and transgression, what will be the punishment , for your impudence when you stand before the King of Kings on the day of reckoning. She further said, " truly the one who has fallen in love with the charms of such a disloyal maiden as the Duniya is the one who is insane." Upon hearing this the king was struck with fear and started trembling profusely.

...

A saint commented:

“A man cannot save himself from the snares of the nafs by his own efforts. He is saved by the aid of Allah Ta`ala, from the evil of the nafs.”

Seek comfort from Allah. Do not attempt to seek comfort without Allah. Whoever derives comfort from Allah, has been saved. Whoever sought comfort by abandoning Allah, was destroyed.

The heart derives rest in the Thikr of Allah. Searching for rest besides Allah is a sign of perpetual ghaflat (obliviousness).

Sheikh Abu Abdullah Muhammad Bin Ali Tirmizi Hakeem (rahmatullah alayh) said: “The Thikr of Allah moistens the heart and cultivates tenderness in it. When the heart is bereft of Thikrullah, the heat of the nafs overtakes it; the fire of lust reaches it; the heart becomes barren and hard, and all the limbs refrain from obedience to Allah Ta`ala.”

Sheikh Abdullah Bin Fadhl (rahmatullah alayhi)said: “Lamentable is the condition of the person who goes through numerous difficulties and hardships travelling through the wilderness to reach his family at his home, but he does not cut asunder his nafsaani desires to reach the heart in which the signs of his Friend (Allah Ta`ala) are manifest.”

Sheikh Abu Turaab Bakshi (rahmatullah alayh) said: “Whoever turns away from Allah Ta`ala after being engrossed with Him (with His Remembrance), he will immediately become involved in the Wrath of Allah Ta`ala.”

...

A man asked a buzrug to teach him something which will benefit him. The buzrug said: “Flee from people and dissociate from them. You will then meet Allah Ta`ala. Your union with Him will then be perfect.”

The man asked for more naseehat. The buzrug said: “Take hold of Sidq (truth) and taqwa (piety); abandon ujub (vanity) and riyaa (show); be dominant over the nafs and its desires. You will then reach your goal.”

"May Allah Ta`ala bestow on us the wealth of fikr (reflection) and the affection of ibrat (i.e. to take lesson). May He bestow success to us in the love of khalwat (solitude) and keep us ever alert against ghaflat (indifference, obliviousness)."

A former Majusi (Fire-worshipper) narrated the following story to a Buzrug.

“I had purchased a slave girl. I paid a huge sum for her on account of her intelligence , beauty and piety. She devoted herself to the worship of our god (the fire). I was enamored and in love with her.

One day a man of your religion (i.e. a Muslim) came to our home and recited something from your Scripture (Qur`aan). When the slave girl heard the recitation, she shrieked loudly. Her loud shriek instilled fear in us. She lapsed into a state of bewilderment. She would not answer when we spoke to her. She abandoned us and our god. She abstained from our food. During the night she would face the Qiblah and pray like you.

I sternly prohibited her, but she ignored all my warnings. The glitter of her beauty faded and her entire condition underwent a complete change. No longer did we derive any benefit from her, nor did we succeed in bringing any change in her.

One day when I came home, I saw the slave girl sitting on a chair and lecturing on the thikr and unity of Allah, and warning my family against fire-worship. She was praising Jannat. I was shocked to see her reviling our religion. I consulted with a friend who advised me to give a bag with some money to her for safe-keeping. I should then remove the bag from her custody without her knowledge. When she will obviously be unable to produce the bag on demand, I will then have a valid reason for beating her. He advised me to give her a thorough beating.

I followed the advice of my friend. When she had become engrossed in Salaat as had become her practice, I surreptitiously removed the bag. She was completely unaware. I then appeared and demanded the bag. She quickly went to the place where she had put the bag and brought it to me. I was dumb-founded. I could not believe it as I, myself, had taken away the bag. I now realized the truth of her religion. I had no doubt that the Deity she worshipped was indeed Almighty. We all- my friend, my family and I- embraced Islam.

We set the slave girl free in fulfillment of her desire. She spent her days in concealment absorbed in the love and worship of Allah Ta`ala.”

Good lesson:

Sheikh Abdullah Bin Ahnaaf (rahmatullah alayh) relates that Isa Bin Yunus Misri (rahmatullah alayh) said to him:

“In a certain place you will find an old man and a young man. Both are perfect in their contemplation of Allah (i.e. muraqabah). If you just cast a glance on them, it will benefit you throughout your life. Do meet them.”

I journeyed to the wilderness where the two Buzrugs were. I was hungry and thirsty and I had nothing to protect me against the intense heat. I found them both sitting, facing the Qiblah, absorbed in contemplation. I greeted them and spoke, but they did not respond. I persisted and begged them to say something.

The old man said: ‘O son of Ahnaaf! How little intelligence have you! You are free of encumbrances, hence you came to disturb us.’

He then lowered his head and became absorbed in contemplation. I, however, remained in front of them. We performed Zuhr and Asr. My hunger and thirst disappeared. I said to the young Buzrug: ‘Give me some naseehat which will benefit me.’ He said: ‘We are in a calamity. Our tongues lack the ability for naseehat.’

I stayed 3 nights and 3 days by them. None of us ate anything during this time. On the third day as I resolved to speak to them, the young man said: ‘Be in the association of a man who reminds you of Allah when you look at him and you gain admonition (naseehat) from his actions, not from his speech.’ When I again looked both had instantaneously disappeared from my sight.”

...

After a pious lady had died, her friend saw her in a dream. She saw the deceased lady seated on a throne. Below the throne was a utensil of Noor (celestial light) which was covered. She asked her deceased friend about the covered utensil. The deceased replied:

“In it is the gift of my husband, which he sent for me last night.”

The next day the woman related her dream to the deceased’s husband. He said: “I had recited the Qur`aan Shareef and bestowed the thawaab of it to her.”

Even a dog is better than some of our rulers today:

Once a dog found a dead animal on the outskirts of the town. He returned to the town and brought 20 dogs with him. All the dogs devoured the dead animal while the leader sat one side looking on. When they all had eaten and left, there remained only some bones. The leader came and ate whatever had remained.

...

Once Hadhrat Saalik Mirri (rahmatullahi alayh) was passing through a qabrustan on a Friday night. He sat down by a grave and fell asleep. He dreamt that the Ahl-e-Quboor were emerging from their graves. Soon they gathered and sat in a circle talking amongst themselves. A youth in dirty clothes and with a sad countenance was sitting aloof.

Suddenly a group of Angels descended carrying trays of Noor. They distributed these to all those who were seated in the circle. Each one returned to his/her grave with his/her tray. Only the youth received nothing. He was shattered with grief. As he was about to enter his grave, Hadhrat Saalih exclaimed: “O servant of Allah! Why are you sad? What is happening here?”

The youth said: “The trays contain the gifts of Sadaqah , Dua, Tilaawat, etc. which the living have sent for their dead relatives and friends. Every Jumuah these gifts reach the dead. But, I have a mother who has remarried. She is engrossed in the world and has completely forgotten me, hence there is no gift for me.”

Hadhrat Saalih enquired about the whereabouts of his mother. The youth informed him in the dream of his mother’s exact address. In the morning Hadhrat Saalih hastened to the address. From behind a screen he explained the plight of the youth to his mother. She broke down crying confessing her error. She resolved never to forget her son again. She gave Hadhrat Saalih 1000 dirhams requesting him to distribute it as Sadaqah so that the thawaab is transmitted to her son.

The next Friday Hadhrat Saalih again passed through the same qabrustan. He set next to a grave and fell asleep. In a dream the same scene was re-enacted. However this time he saw the youth dressed in beautiful garments. He too had received his mother’s gifts. He approached Hadhrat Saalih and said: “O Saalih! May Allah Ta`ala reward you wonderfully. The gifts have reached me.”

Hadhrat Saalih: “Do you (the Ahl-e-Quboor) recognise Jumuah?”

The youth: “Yes. Even the birds know Jumuah. When Jumuah arrives they sing: ‘As salaam, As salaam O Day of Jumuah!’

O Saalih! May Allah Ta`ala repeatedly bestow the Barkat of Jumuah to us.”

Moar Quotes

2008-01-29T10:38:00.000-05:00

Category: SOUND

"A great many people proceed towards evils on account of receipt of blessings, many people are ruined by praise, and many a man is deceived by Allah's protection (in concealing vices)."
-Ibn Mas'ud (ra)

Abu Sa'id al-Khudri (ra) narrated that the Holy Prophet (saw) said: "Do a lot of remembrance of Allah until they say, 'He is mad.'" (Ahmad) (Abu Ya'la) (Ibn Hibban)

It is impossible to begin to learn that which one thinks one already knows.

"O writer! An Angel watches over all you write. Make your writing meaningful for it will eventually return to you and you will be questioned about what you wrote."
-Hazrat Ali ibn Abu Talib (ra)

"There is no excuse for anyone going astray thinking that he is upon guidance. Nor for abandoning guidance thinking it to be misguidance, since the affairs have been made clear, the proof established and the excuse cut off."
-Hazrat 'Umar ibn al-Khattab (ra) (Ibn Battah "al-lbaantul-Kubraa" #162)

"The Jamaa'ah is what accords to the truth, even if you are alone."
-Hazrat 'Abdullaah ibn Mas'ood (ra) (Sharh Usool I'tiqaad Ahlis-Sunnah wal-Jamaa'ah - al-Laalikaaee)

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Assorted random and uncited quotes:

Allah disapproves of the following six: 1) wanton eyes; 2) a lying tongue; 3) hands that hurt the innocent; 4) hearts that hatch evil plans; 5) feet that hasten towards sin; 6) the witness who gives false testimony

He who holds his tongue is wise.

The pious plants a fruit tree and dreads that it may bear thorns instead; the hypocrite sows the seeds of thorns and hopes that these will grow into sweet dates.

Avoid absolutely the mischievous women; Beware of even those that are good-natured.

The heart is enlightened that holds no love for things of the world; Darkened is the heart that holds no love for the people of the world.

Silence is a prayer withour labor; awe without domination; a castle without battlements; victory without weapons; rest for the guardian angels; a fortress for the pious; a characteristic of the meek; the rulers use it to overawe their subjects; a treasurehouse of wisdom; and it is the only answer to the queries of the ignorant.

Quite often delay in marriage leads to fornication and the burden of curse falls upon the parents.

The foundation that will not meet destruction is justice; bitterness the end of which is sweet, is patience; sweetness the end of which is bitterness is lust; illness that is incurable is a curse.

Headache is never cured by wearing a crown.

The elders are pleased by obedience, the equals by politeness, the youngsters with affection and sympathy, and the envious are pleased when the others are deprived of favors.

Be not so soft, as to be easily squeezed; not so dry as to be easily broken.

Water extinguishes fire, but the umbrella protects one from the sun.

A beautiful and virtuous woman is the perfect handiwork of God Almighty; she is the true light and glory of the angels; she is a miracle in the world and a rare thing on earth.

The modern generation may fly in the air; may communicate wirelessly; may benefit from nuclear power; but is devoid of the art of bringing up children on right lines.

Peace: It is another name for diplomacy between wars.

Ever since man took on the shape of a woman, she has been chasing after him.

Pride is the enemy of knowledge; anger is the enemy of wisdom; greed is the enemy of patience.

Four virtues rank above all: forgiveness while in anger; piety in seclusion; munificence in poverty; humility in spite of possessing power.

Eight things never rest content: 1) Eye from seeing; 2) Earth from rain water; 3) Woman from man; 4) The scholar from knowledge; 5) The petitioner from begging; 6) The greedy from hoarding wealth; 7) The river from holding water; 8) Fire without wood.

A maxim of Hazrat Fatima (ra): Two virtues distinguish a woman: 1) She should not permit herself to be seen by a stranger; 2) She should avoid seeing a stranger.

Look for four qualities in a woman: 1) Goodness of heart; 2) modest appearance; 3) sweet tongue; 4) busy hands.

Your salvation lies in keeping away from the company of women, even though you do not indulge in fornication; To stand on the path which serves as a passage for women is a sin too.

In this world poetry is but a lament; music is but a melancholy strain; light nothing else but an elusive hope.

He who compromises with the world becomes its prisoner.

Welcome death like a labourer when he is released from work.

To guard your faith while going through the world is like protecting a full glass of water from spilling even a single drop while crossing through a carnival; You have no opportunity to look around.

The sufi (pious) is one who sees a unique phenomenon in the voices of the animals, in every lament and song, in the twittering of the sparrows; in the scent of flowers; in the wavering of green plants, in the brilliance of gems, in the glare of the sun, in the colour of trees, in the glass... and in the rock. In harmony of the string and drum, in the hard core of the stone, in prosperity and misfortune, in the softness of the soil, in the heat of the fire, in the flow of the river, in the stars of the sky, in the rising hill, in the desert and the green pasture and in the spring and autumn the reflections of an unseen Reality.

The days of eloquence have gone by and those who were capable of using a sweet tongue have passed away. This is the age of licence, not of propriety. This is an ambiguous age; an age of conflict and an age in which things belonging to others are wrongfully expropriated.

We have dead souls but living passions and desires.

Action without sincerity is like knowledge without practice.

Faith laid on a weak foundation is never firm. But a structure on sound foundation can always be repaired when decayed.