The Purification of the Soul: Chapter: 5

Compiled from the works of Ibn Rajab Al-Hanbali, Ibn Al-Qayyim Al-Jawziyya,
and AbuHamid Al-Ghazali.

The Four Poisons of the Heart
Bismillahir*RaHmanir*RaHeem
"And keep yourself (O Muhammad (pbuh) patiently with those who call on their Lord (your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost." Al-Quran: Surah 18: Al-Kahf ayat 28.

The Four Poisons Of The Heart
Bismillaahir-RaHmaanir-RaHeem

You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allah, and so its sickness festers and increases. Ibn al-Mubarak said: I have seen wrong actions killing hearts,And their degradation may lead to their bcoming addicted to them. Turning away from wrong actions gives life to the hearts, And opposing your self is best for it.

Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by
turning in repentance and seeking forgiveness from Allah, as well as by doing good deeds that will wipe out his wrong actions.

By the four poisions we mean unnecessary talking, unrestrained glances, too much food, and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart's well-being.

Unnecessary Talking

It is reported in al-Musnad, on the authority of Anas, that the Prophet(pbuh) said: "The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right."1 This shows that the Prophet(pbuh) has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.

At-Tirmidhi relates in a hadith on the authority of Ibn Umar: "Do not talk excessively without remembering Allah, because such excessive talk without the mention of Allah causes the heart to harden, and the person furthest from Allah is a person with a hard heart."2

Umar Ibn al-Khattab, may Allah be pleased with him, said: "A person who talks too much is a person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner."3

In a hadith related on the authority of Mu'adh, the Prophet (pbuh) said, "Shall I not tell you how to control all that?" I said, "Yes do, O Messenger of Allah." So he held his tongue between his fingers, and then he said: "Restrain this." I said, "Oh Prophet of Allah, are we accountable for what we say?" He (pbuh)said, "May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said 'on their noses') into the Fire?"4

What is meant here by 'the harvest of the tongues' is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and
blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.

A hadith related by Abu Huraira says, "What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts."5

Abu Huraira also related that the Messenger of Allah (pbuh) said, "The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire further than the distance
between the east and the west."6

The same hadith was transmitted by at-Tirmidhi with slight variations: "The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy autumns."7

Uqba ibn Amir said: "I said: "O Messenger of Allah, what is our best way of surviving?' He, may Allah bless him and grant him peace, replied: "Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions."8

It has been related on the authority of Sahl ibn Sa'd that the Prophet *saaws* said, "Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden."9

It has also been related by Abu Huraira, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, said, "Let whoever believes in Allah and the Last Day either speak good or remain silent."10

Thus talking can either be good, in which case it is commendable, or bad, in which case it is haram.

The Prophet (pbuh) said: "Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allah, Glorius and Might is He." This was reported by at-Tirmidhi and Ibn Ma'jah on the authority of Umm Habiba, may Allah be pleased with her.11

Umar ibn al-Khattab visited Abu Bakr, may Allah be pleased with them, and found him pulling his tongue with his fingers. Umar said "Stop! may Allah forgive you!" Abu Bakr replied; "This tongue has brought me to dangerous places."12

Abdullah ibn Mas'ud said: "By Allah, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue." He also used to say: "O tongue, say good and you will profit;desist from saying evil things and you will be safe; otherwise you will find only regret."

Abu Huraira reported that Ibn al-Abbas said: "A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good."

Al-Hassan said: "Whoever does not hold his tongue cannot
understand his deen."

The least harmful of a tongue's faults is talking about whatever does not concern it. The following hadith of the Prohet (pbuh) is enough to indicate the harm of this fault:
"One of the merits of a person's Islam is his abandoning what
does not concer him."13

Abu Ubaida related that al-Hassan said: "One of the signs of Allah's abandoning a servant is His making him preoccupied with what does not concern him."

Sahl said, "Whoever talks about what does not concern him is deprived of truthfulness."

As we have already mentioned above, this is the least harmful of the tongue's faults. There are far worse things, like backbiting, gossipying, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and
there are many more faults which can affect a servant's tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.

Unrestrained Glances
The unrestrained glance results in the one who looks becoming attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them:::

It has been related that the Prophet *saaws* once said words to the effect: "The glance is a poisoned arrow of shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him."14

Shaytan enters with the glance, for he travels with it,faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have committed had it not been for this distorted image.

This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance. Allah, Mighty and Glorious is He, says:

“And do not obey anyone whose heart WE have made
forgetful in remembering Us- who follows his own desires, and
whose affair has exceeded all bounds.” (18:28)

The unrestrained gaze causes all three afflications.

It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottennes collect, and so there is no room for love for Allah, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity-only the
opposite of these things can inhabit such a heart.

Staring and gazing without restraint is disobedience to Allah:

“Tell the believing men to lower their gaze and quard
Their modesty; that is more purifying for them. Surely
Allah is aware of what they do.” (24:30)

Only the one who obeys Allah's commands is content in this world, and only the servant who obeys Allah will survive in the next world.

Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allah clothes it in light. After the above ayah, Allah, the Glorious and Mighty, says in the same surah of the the Qur'an:

“ Allah is the light of the heavens and the earth: the
likeness of His light is as if there were a niche, and
in the niche is a lamp, and in the lamp is a glass, and
the glass as it were a brilliant star, lit from a
blessed tree, an olive, neither of the east nor of the
west, whose oil is well nigh luminous, though fire
scarce touched it. Light upon light. 'Allah guides
whomever He wants to His Light. Allah strikes metaphors
for man; and Allah knows all things.” (24:35)

When the heart is a light, countless good comes to it from all directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.

Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah
and innovation; while lowering it for Allah, the Might and
Exalted, gives it a penetrating, true and distinguishing
insight.

A righteous man once said: "Whoever enriches his outward
behaviour by follwing the sunnah, and makes his inward
soul weathy thorugh contemplation, and averts his gaze away from
looking at what is forbidden, and avoids anything of a doubtful
nature, and feeds soley on what is halal-his inner sight will
never falter."

Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant light.


Too Much Food

The consumption of small amounts of food guarantees tenderness of the heart, strenght of the intellect, humility of the self, weakness of desires, and gentleness of temperament. Immoderate eating brings about the opposite of
these praiseworthy qualities.

Al-Miqdam ibn Ma'd Yakrib said: "I heard the Messenger of Allah (pbuh) say: "THe son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing."15

Excessive eating induces many kinds of harm. It makes the body incline towards disobedience to Allah and makes worship and obedience seem laborious-such evils are bad enough in themselves. A full stomach and excessive eating have caused many a wrong action and inhibited much worship. Whoever safeguards against the evils of overfilling his stomach has prevented great evil. It is easier for shaytan to control a person who has filled his stomach with food and drink, which is why it has often been said: "Restrict the pathways of shaytan by fasting."16

It has been reported that when a group of young men from the Tribe of Israel were worshipping, and it was time for them to break their fast, a man stood up and said: "Do not eat too much, otherwise you will drink too much, and then you will end up sleeping too much, and then you will lose too much."

The Prophet (pbuh) and his companions, may Allah be pleased with them, used to go hungry quite frequently. Although this was often due to a shortage of food, Allah decreed the best and most favourable conditions for His Messenger, may Allah bless him and grant him peace. This is why Ibn Umar and
his father before him-in spite of the abundance of food available to them-modelled their eating habits on those of the Prophet (pbuh). It has been reported that Aisha, may Allah be pleased with her, said: "From the time of their arrival in Madina up until his death *saaws*, the family of Muhammed
(pbuh) never ate their fill of bread made from wheat three nights in a row."17

Ibrahim ibn Adham said: "Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behaviour. Disobedience towards Allah is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry."

Keeping Bad Company
Unnecessary companionship is a chronic disease that causes much harm. How often have the wrong kind of companionship and intermixing deprived people of Allah's generosity, planting discord in their hearts which even the
passage of time-even if it were long enough for mountains to be worn away-has been unable to dispel. In keeping such company one can find the roots of loss, both in this life and in the next life.

A servant should benefit from companionship. In order to do so he should divide people into four categories, and be careful not to get them mixed up, for once one of them is mixed with another, then evil can find its way through to him:

The *FIRST* category are those people whose company is like food: it is indispensable, night or day. Once a servant has taken his need from it, he leaves it be until he requires it again, and so on. These are the people with knowledge of Allah-of His commands, of the scheming of His enemies, and of the diseases of the heart and their remedies- who wish well for Allah, His Prophet (pbuh) and His servants. Associating with this type of person is an achievement in itself.

The *SECOND* category are those people whose company is like a medicine. They are only required when a disease sets in. When you are healthy, you have no need of them. However, mixing with them is sometimes necessary for your livelihood, businesses, consultation and the like. Once what you need from them has been fulfilled, mixing with them should
be avoided.

The *THIRD* category are those people whose company is harmful. Mixing with this type of person is like a disease, in all its variety and degrees and strengths and weaknesses. Associating with one or some of them is like an incurable chronic disease. You will never profit either in this
life or in the next life if you have them for company, and you will surely lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established, then it becomes a fatal, terrifying sickness.

Amongst such people are those who neither speak any good that might benefit you, nor listen cloesly to you so that they might benefit from you. They do not know their souls and consequently put their selves in their rightful place. If they speak, their words fall on their listeners' hearts like the lashes of a cane, while all the while they are full of admiration for and delight in their own words.

They cause distress to those in their company, while believing that they are the sweet scent of the gathering. If they are silent, they are heavier than a massive millstone-too heavy to carry or even drag across the floor. 18

All in all, mixing with anyone who is bad for the soul will not last, even if it is unavoidable. It can be one of the most distressing aspects of a servant's life that he is plagued by such person, with whom it may be necessary to associate. In such a relationship, a servant should cling to
good behaviour, only presenting him with his outward appearance, while disguising his inner soul, until Allah offers him a way out of his affliction and the means of escape from this situation.

The *FOURTH* category are those people whose company is doom itself. It is like taking poision: its victim either finds an antidote or perishes. Many people belong to this category. They are the people of religious innovation and misguidance, those who abandon the sunnah of the Messenger of
Allah (pbuh) and advocate other beliefs. They call what is the sunnah a bid'a and vice-versa. A man with any intellect should not sit in their assemblies nor mix with them. The result of doing so will either be the death of his heart or, at the very best, its falling seriously ill.

What Gives the Heart
Life and Sustenance

You should know that acts of obedience are essential to the well being of the servant's heart, just in the same way that food and drink are to that of the body. All wrong actions are the same as poisonous foods, and they inevitably harm the heart.

The servant feels the need to worship his Lord, Mighty and Glorious is He, for he is naturally in constant need of His help and assistance.

In order to maintain the well being of his body, the servant carefully follows a strict diet. He habitually and constantly eats good food at regular intervals, and is quick to free his stomach of harmful elements if he happens to eat bad food by mistake.

The well being of the servant's heart, however, is far more important than that of his body, for while the well being of his body enables him to lead a life that is free from illnesses in this world, that of the heart ensures him both a fortunate life in this world and eternal bliss in the next.

In the same way, while the death of the body cuts the servant off from this world, the death of the heart results in everlasting anguish. A righteous man once said, "How odd, that some people mourn for the one whose body has died, but never mourn for the one whose heart has died-and yet the death of the heart is far more serious!"

Thus acts of obedience are indispensable to the well being of the heart. It is worthwhile mentioning the following acts of obedience here, since they are very necessary and essential for the servant's heart: ---Dhikr of Allah ta'Ala, recitation of the Noble Qur'an, seeking Allah's
forgiveness, making du'as, invoking Allah's blessings and peace
on the Prophet, may Allah bless him and grant him peace, and
praying at night.*
Notes:

1. Da'if hadith, Al-Mundhari, 3/234; and al-Iraqi in al-Ihya,
8/1539. 2. Da'if hadith, at-Tirmdihi, Kitab az-Zuhud, 7/92,
gharib; no one else has transmitted it other than Ibrahim ibn
Abdullah ibn Hatib, whom ath-Thahabi mentions, 1/43, stating
that this is one of the gharib hadith attributed to him. 3.
Da'if hadith, Ibn Hibban and al-Baihaqi, and al-Iraqi in his
edition of al-Ihya, 8/1541. 4. Sahih hadith, at-Tirmidhi,
al-Hakim, ath-Thahabi. 5. Sahih hadith, at-Tirmidhi and Ahmad;
also al-Hakum and ath-Thahabi. 6. Al-Bukhari in Kitab ar-Riqaq,
and Muslim in Kitab az-Zuhud. 7. At-Tirmdihi, Kitab az-Zuhud;
he said the hadith is hasan gharib. 8. At-Tirmdihi in Kitab
az-Zuhud with a slightly different wording; he said the hadith
is hasan. This wording is reported by Abu Na'im in al-Hilya. 9.
Al-Buhhari, Kitab ar-Riqaq, 11/308 and Kitab al-Hudud, 12/113.
10. Al-Bukhari, Kitab ar-Riqaq, 11/308; Muslim, Kitab al-Iman,
2/18. The complete hadith is: "Let whoever believes in Allah and
the Last Day either speak good or remain silent; and let whoever
believes in Allah and the Last Day be generous to his neighbour;
and let whoever believes in Allah and the Last Day be generous
to his guest." 11. THe hadith is hasan and is reported by
at-Tirmdhi in Kitab az-Zuhud and by Ibn Majah in Kitab al-Fitan.
At-Tirmidhi classifies it as hasan gharib. We have no report of
it other than from Muhammad ibn Yazid ibn Khanis. 12. Hasan
according to Abu Ya'la, Baihaqi and as-Suyuti. Musnad, 1/201;
as-Sa'ati. 13. Sahih, at-Tirmdhi, Kitab az-Zuhud, 6/607; Ahmad,
al-Musnad, 1/201; as-Sa'ati, al-Fath ar-Rabbani, 19/257; hadith
number 12 in an-Nawawi's Forty Hadiths. 14. Da'if, at-Tabarani,
8/63; al-Hakim, al-Mustadrak, 4/314; Ahmad, al-Musnad, 5/264.
15. Sahih, Ahmad, al-Musnad, 4/132; as-Sa'ati, al-Fath
ar-Rabbani, 17/88; at-Tirmidhi, Kitab az-Zuhud, 7/51. 16.
Da'if; it does not appear in most of the sources of the sunnah,
but is mentioned in al-Ghazzali's al-Ihya, 8/1488. 17.
Al-Bukhari, Kitab al-At'ima, 9/549; and Muslim, Kitab az-Zuhud,
8/105. 18. Ash-Shafi', may Allah be pleased with him, is
reported to have said, "Whenever a tedious person sits next to
me, the side on which he is sitting feels lower down than the
other side of me."

The Purification of the Soul: Chapter 4

Symptoms Of the Heart’s Sickness & Signs of Its Health

The Signs of a Sick Heart
A servant’s heart may be ill, and seriously deteriorating, while he remains oblivious of its condition. It may even die without him realising it. The symptoms of its sickness, or the signs of its death, are that its owner is not aware of the harm that results from the damage caused by wrong actions, and is unperturbed by his ignorance of the truth or by his false beliefs.

Since the living heart experiences pain as a result of any ugliness that it encounters and through its recognising its ignorance of the truth (to a degree that corresponds to its level of awareness), it is capable of recognising the onset of decay - and the increase in the severity of the remedy that will be needed to stop it - but then sometimes it prefers to put up with the pain rather than undergo the arduous trial of the cure!
Some of the many signs of the heart’s sickness is its turning away from good foods to harmful ones, from good remedies to shameful sickness. The healthy heart prefers what is beneficial and healing to what is harmful and damaging; the sick heart prefers the opposite. The most beneficial sustenance for the heart is faith and the best medicine is the Qur’ân.

The Signs of a Healthy Heart
For the heart to be healthy it should depart from this life and arrive in the next, and then settle there as if it were one of its people; it only came to this life as a passer-by, taking whatever provisions it needed and then returning home. As the Prophet, may Allâh bless him and grant him peace, said to Abdullâh ibn Umar, “Be in this world as if you were a stranger or a passer-by.”[1] The More diseased the heart is, the more it desires this world; it dwells in it until it becomes like one of its own people.

This healthy heart continues to trouble its owner until he returns to Allâh, and is at peace with Him, and joins Him, like a lover driven by compulsion who finally reaches his beloved. Besides his love for Him he needs no other, and after invoking Him no other invocations are needed. Serving Him precludes the need to serve any other.
If this heart misses its share of reciting the Qur’ân and invoking Allâh, or completing one of the prescribed acts of worship, then its owner suffers more distress than a cautious man who suffers because of the loss of money or a missed opportunity to make it. It longs to serve, just as a famished person longs for food and drink.
Yahya ibn Mu‘âdh said: “Whoever is pleased with serving Allâh, everything will be pleased to serve him; and whoever finds pleasure in contemplating Allâh, all the people will find pleasure in contemplating him.”
This heart has only one concern: that all its actions, and its inner thoughts and utterances, are obedient to Allâh. It is more careful with its time than the meanest people are with their money, so that it will not be spent wastefully. When it enters into the prayer, all its worldly worries and anxieties vanish and it finds its comfort and bliss in adoring its Lord. It does not cease to mention Allâh, nor tire of serving Him, and it finds intimate company with no-one save a person who guides it to Allâh and reminds it to Him.

Its attention to the correctness of its action is greater than its attention to the action itself. It is scrupulous in making sure that the intentions behind its actions are sincere and pure and that they result in good deeds.
As well as and in spite of all this, it not only testifies to the generosity of Allâh in giving it the opportunity to carry out such actions, but also testifies to its own imperfection and shortcomings in executing them.

The Causes of Sickness of the Heart
The temptations to which the heart is exposed are what cause its sickness. These are the temptations of desires and fancies. The formers cause intentions and the will to be corrupted, and the latter cause knowledge and belief to falter.
Hudhayfa ibn al-Yamanî, may Allâh be pleased with him, said: “The Messenger of Allâh said, ‘Temptations are presented to the heart, one by one. Any heart that accepts them will be left with a black stain, but any heart that rejects them will be left with a mark of purity, so that hearts are of two types: a dark heart that has turned away and become like an overturned vessel, and a pure heart that will never be harmed by temptation for as long as the earth and the heavens exist. The dark heart only recognises good and denounces evil when this suits its desires and whims.’ ”[2]

He, may Allâh bless him and grant him peace, placed hearts, when exposed to temptation, into two categories:
First, a heart which, when it is exposed to temptation, absorbs it like a sponge that soaks up water, leaving a black stain in it. It continues to absorb each temptation that is offered to it until it is darkened and corrupted, which is what he meant by “like an overturned vessel”. When this happens, two dangerous sicknesses take hold of it and plunge it into ruin:
The first is that of its confusing good with evil, to such an extent that it does not recognise the former and does not denounce the latter. This sickness may even gain hold of it to such an extent that it believes good to be evil and vice-versa, the sunnah to be bid‘a and vice-versa, the truth to be false and falsity to be the truth.

The second is that of its setting up its desires as its judge, over and above what the Prophet taught, so that it is enslaved and led by its whims and fancies.
Second, a pure heart which the light of faith is bright and from which its radiance shines. When temptation is presented to pure hearts such this, they oppose it and reject it, and so their light and illumination only increase.

Notes:
[1] Al-Bukhârî, Kitâb ar-Riqâq, 11/233.
[2] Muslim, Kitâb al-Imân, 2/170 (with different wording).

The Purification of the Soul: Chapter 3

Compiled from the works of Ibn Rajab Al-Hanbali, Ibn Al-Qayyim Al-Jawziyya,
and AbuHamid Al-Ghazali.



Just as the heart may be described in terms of being alive or dead, it may also be regarded as belonging to one of three types;

The Healthy Heart

“On the Day of Resurrection, only those who come to Allah with a healthy heart will be saved. Allah says:

“The Day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart.” [Quran 26:88-89]

In defining the healthy heart, the following has been said: “It is a heart cleansed from any passion that challenges what Allah commands, or disputes what He forbids. It is free from any impulses which contradict His good. As a result, it is safeguarded against the worship of anything other than Him, and seeks the judgment of no other except that of His Messenger (peace be upon him). Its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope, and sincere dedication. When it loves, its love is in the way of Allah. If it detests, it detests in the light of what He detests. When it gives, it gives for Allah. If it withholds , it withholds for Allah. Nevertheless, all this will not suffice for its salvation until it is free from following, or taking as its guide, anyone other that His Messenger (peace be upon him). A servant with a healthy heart must dedicate it to its journeys end and not base his actions and speech on those of any other person except Allahs Messenger (peace be upon him). He must not give any precedence to any other faith , words or deeds over those of Allah and His Messenger, may Allah bless him and grant him peace. Allah says:

“Oh you who believe, do not put yourselves above Allah and His Messenger, but fear Allah, for Allah is Hearing, Knowing.” [Quran 49:1]

The Dead Heart

This is the opposite of the healthy heart. It does not know its Lord and does not worship Him as He commands, in the way which He likes, and with which He is pleased. It clings instead to its lust and desires, even if these are likely to incur Allahs displeasure and wrath. It worships things other than Allah, and its love and its hatreds, and its giving and its withholding, arise from its whims, which are of paramount importance to it and preferred above the pleasure of Allah. Its whims are its imam. Its lust is its guide. Its ignorance is its leader. Its crude impulses are its impetus. It is immersed in its concern with worldly objectives. It is drunk with its own fancies and its love for hasty, fleeting pleasures. It is called to Allah and the akhira from a distance but it does not respond to advice, and instead it follows any scheming, cunning Shaytan. Life angers and pleases it, and passion makes it deaf and blind (1) to anything except what is evil. To associate and keep company with the owner of such a heart is to temp illness: living with him is like taking poison, and befriending him means utter destruction.

The Sick Heart

This is a heart with life in it as well as illness. The former sustains it at one moment, the latter at another, and it follows whichever one of the two manages to dominate it. It has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him, and these are what give it life. It also has a craving for lust and pleasure, and prefers them and strives to experience them. It is full of self-admiration, which can lead to its own destruction. It listens to two callers: one calling it to Allah and His Prophet (peace be upon him) and the Hereafter; and the other calling it to the fleeting pleasures of this world. It responds to whichever one of the two happens to have most influence over it at the time. The first heart is alive, submitted to Allah, humble, sensitive, and aware; the second is brittle and dead; the third wavers between either its safety or its ruin.

References

1. It has been related on the authority of Abud-Darda that the Messenger of Allah (pbuh) said, “Your love for something that makes you blind and deaf.” Abu Dawud, Al-Adab, 14/38: Ahmad, Al-Musnad, 5/194. Classified as hasan.

The Purification of the Soul: The Nature of Intention (Chapter 2)

compiled from the works of Ibn Rajab al-Hanbali, Ibn Al-Qayyim
al-Jawziyya, and Abu Hamid al-Ghazali

THE NATURE OF INTENTION

The intention of a person is not his utterance of the words, "I intend to do so and so." It is an overflowing from the heart which runs like conquests inspired by Allah. At times it is made easy, at other times, difficult. A person whose heart is overwhelmingly righteous finds it easy to summon good intentions at most times. Such a person has a heart generally inclined to the roots of goodness which, most of the time, blossom into the manifestation of good actions. As for those whose hearts inclide towards and are overwhelmed by worldy matters, they find this difficult to accomplish and even obligatory acts of worship may become difficult and tiresome.

The Prophet (saw) said: "Actions are only by intention,and every man shall only have what he intended. Thus he whose hijra was for Allah and was for Allah and His Messenger, his hijra was for Allah and His Messenger, and he whose hijra was to achieve some worldly benefit or to take some woman in
marriage, his hijra was for that for which he made hijra."(1)

Imam ash-Shaf'i said: "This hadith is a third of all knowledge." The words, "actions are only by intention", mean that deeds which are performed in accordance with the sunnah are only acceptable and rewarded if the intentions behind them were sincere. It is like the saying of the Prophet, may Allah bless him and grant him peace, "Actions depend upon their
outcome."(2)

Likewise, the words, "every man shall only have what he intended", mean that the reward for an action depends upon the intention behind it. After stating this principle, the Prophet (saw) gave examples of it by saying, "thus he the Prophet (saw) gave examples of it by saying, "Thus he whose hijra was for Allah and His Messenger, his hijra was for Allah and His Messenger, and he whose hijra was to achieve some worldly benefit or to take some woman I nmarriage, his hira was for that for which he made hijra." So deeds which are apparently identitcal may differ, because the intentions behind them are different in degrees of goodness and badness, from one person to another.

Good intentions do not change the nature of forbidden actions. The ignorant should not misconstrue the meaning of the hadith and think that good intentions could turn forbidden actions into acceptable ones. The above saying of the Prophet (saw) specifically relattes to acts of worship and
permissible actions, not to forbidden ones. Worship and permissible actions can be turned into forbidden ones because of the intentions behind them, and permissible actions can become either good or bad deeds by intention; but wrong actions cannot become acts of worship, even with good intentions.(3) When bad intentsions are accompanied by flaws in the actions themselves, then their gravity and punishment are multiplied.

Any praiseworthy act must be rooted in sound intentions; only then could it be deemed worthy of reward. The fundamental principle should be that the act is intended for the worship of Allah alone. If our intention is to show off,then these same acts of worship will in fact become acts of
disobedience. As for permissible deeds, they all involve intentions -- which can potenitally turn them into excellent acts which bring a man nearer to Allah and confer on him the gift of closeness to Him.

The Excellence of Intention

Umar ibn al-Khattab, may Allah be pleased with him, said: The best acts are doing what Allah has commanded, staying for away from what Allah has forbidden, and having sincere intentions towards what-ever Allah has required of us."(4)

Some of our predecessors said: "Many small actions are made great by the intentions behind them. Many great actions, on the other hand, are made small because the intentions behind them are lacking."

Yahya Ibn Abu Kathir said: "Learn about intentions, for their importance is greater than the importance of actions."

Ibn Umar once heard a man who was putting on his ihram say: "O Allah! I intend to do the Hajj and Umrah." So he said to him: "Is it not in fact the people whom you are informing of your intention? Does not Allah already know what is in your heart?"(5) It is because good intentions are exclusively the concern of the heart, that they should not be voiced during worship.

The Excellence of Knowledge and Teaching

There are many proofs in the Qur'an concerning the excellence of knowledge and its tranmission. Allah, the Mighty and Glorious, says:

"Allah will raise up to high ranks those of you
who believe and those who have been given
knowledge. (58:11)"

And also:

"Are those who know equal to those who do not
know? (39:9)

Also , in the Hadith, the Prophet (saw) says, "When Allah desires good for someone, He gives him understanding of the deen."(6) He (saw) also said, "Allah makes the way to the Garden easy for whoever treads a path in search
of knowledge."(7)

Travelling on the path to knowledge refers both to walking along an actual pathway, such as going on foot to the assemblies of the ulama', as well as to following a metaphysical road, such as studying and memorising.

The above saying of the Prophet (saw) probably means that Allah makes learning the useful knowledge that is sought after easier for the seeker, clearing the way for him and smoothing his journey. Some of our predecessors used to say: "Is there anyone seeking knowledge, so that we can assist him in
finding it?"

This hadith also alludes to the road leading to the Garden on the Day of Judgement, which is the straight path and to what precedes it and what comes after it.

Knowledge is also the shortest path to Allah. Whoever travels the road of knowledge reaches Allah and the Garden by the shortest route. Knowledge also clears the way out of darkness, ignorance, doubt and scepticism. This is why Allah called His Book, "Light".

Al-Bukhari and Muslim have reported on the authority of Abdullah ibn Umar that the Messenger of Allah (saw) said: "Truly, Allah will not take away knowledge by snatching it away from people, but by taking away the lives of the people of knowledge one by one until none of them survive. Then the
people will adopt ignorant ones as their leaders. They will be asked to deliver judgements and they will give them without knowledge, with the result that they will go astray and lead others astray."

When 'Ubadah ibn as-Samit was asked about this hadith he said: If you want, I will tell you what the highest knowledge is, which raises people in rank: it is humility."

He said this because there are two types of knowledge. The first produces its fruit in the heart. It is knowledge of Allah, the Exalted - His Names, His Attributes, and His Acts - which commands fear, respect, exaltation, love, supplication and reliance on Him. this is the beneficial type of knowledge. As ibn Mas'ud said: "they will recite the Qur'an, but it will not go beyond their throats. The Qur'an is only beneficial when it reaches the heart and is firmly planted in it."

Al-Hasan said: "There are two kinds of knowledge: knowledge of the tongue, which can be a case against the son of Adam, as is mentioned in the hadith of the Prophet (saw): 'The Qur'an is either a case for you or a case against you'(8), and knowledge of the heart, which is beneficial knowledge. The second kind is the beneficial kind which raises people in rank; it is the inner knowledge which is absorbed by the heart and puts it right. The knowledge that is on the tongue is taken lightly by people: neither those who possess it, nor anyone else, act upon it, and then it vanishes when its owners vanish on the Day of Judgement, when creation will be brought to account."

Notes: 1. Al-Bukhari and Muslim 2. Al-Bukhari, Kitab al-Qadar,
11/499. 3. This is illustrated in a hadith recorded by Imam
Muslim in his Sahih, in which it is related on the authority of
Abu Dharr that the Prophet Muhammad, may Allah bless him and
grant him peace, said, "You will receive the reward for sadaqa
even when you have sexual intercourse with your wives." The
sahaba said, "Will we really be rewarded for satisfying our
physical desires?" He replied, "If you have haram intercourse,
you will be committing a sin; similarly, if you have halal
intercourse, you will be rewarded." Imam an-Nawawi said, "This
hadith clearly shows that permissible actions become acts of
obedience if there is a good intentino behind them; sexual
intercourse becomes an act of worship if it is accompanied by
any one of the following good intentions: keeping company with
your wife in kindness, as Allah ta'Ala has commanded; hoping to
hae, as a result of intercourse, good and righteous offsping;
guarding your chastity and that of your wife; helping to prevent
haram lustful glances or thoughts, or haram intercourse; and any
other good intention." 4. Tahdhib al'Asma' li-Nawawi, 1/173. Abu
Ishaq ash-Shirazi once entered the mosque to have something to
eat, as was his custom, and then realised that he had dropped a
dinar. He retraced his steps and found it lying on the ground,
but then left it where it was, saying, "Perhaps it is not mine;
perhaps it belongs to somebody else." 5. Sahih, Ja'mi 'l-'Ulum
wa'l-Hikam, p. 19. 6. Al-bukhari and Muslim. 7. Muslim,
21/17. 8. Muslim, Kitab at-Tahara, 3/99.

The Purification of the Soul: Sincerity (Chapter 1)

compiled from the works of Ibn Rajab al-Hanbali, Ibn Al-Qayyim
al-Jawziyya, and Abu Hamid al-Ghazali



SINCERITY


Sincerity is the freeing of one's intentions from all impurities in order to come nearer to Allah. It is to ensure that the intentions behind all acts of worship and obedience to Allah are exclusively for His pleasure. It is the perpetual contemplation of the Creator, to the extent that one forgets the creation.

Sincerity is a condition for Allah's acceptance of good deeds performed in accordance with the sunnah of the Prophet, may Allah bless him and grant him peace. Allah has commanded this in the Qur'an:

"And they have been commanded to worship only Allah, being sincere towards Him in their deen and true. (98:5)"

Abu Umama has related that a man once came to the Prophet, may Allah bless him and grant him peace, and said, "What of a man who joined us in the fighting, his
intention being for fame and booty?" The Prophet said, "He recieves nothing." The man repeated the question three times and each time the Prophet said, "He receives nothing". Then he said,
"Allah only accepts actions that are intended purely for His
pleasure."(1)

Abu Sa'id al-Khudri related that the Prophet (saw) said in his khutba during the farewell pilgrimage, "Allah will bless whoever hears these words and whoever understands them, for it may be that those who pass on this knowledge are not those who will understand it the best. There are three things concerning which the heart of a believer should feel no enmity or malice: devoting one's actions to Allah, giving counsel to the Imams of the Muslims, and being loyal to the
majority."(2)

What is meant here is that these three things strengthen the heart, and whoever distinguishes himself in them will have a heart purified from all manner of deceit, corruption and evil.

A servant can only free himself from shaytan through sincere devotion, for Allah tells us in the Quran that Iblis said to Him:

"Except those of Your servants who are sincere.
(38:83)"

It has been related that a rigtheous man used to say, "O self, be devout and you will be pure." When any wordly fortune, in which the self finds comfort and towards which the heart inclines, intrudes upon our worship, then it impairs the
purity of our efforts and ruins our sincerity. Man is preoccupied with his good fortune and immersed in his desires and appetites; rarely are his actions or acts of worship free of temporary objectives and desires of this kind. For this reason
it has been said that whoever secures a single moment of pure devotion to Allah in his life will survive, for devotion is rare and precious, and cleansing the heart of its impurities is an exacting undertaking.

In fact, devotion is the purifying of the heart from all impurities, whether few or many, so that the intention of drawing nearer to Allah is freed from all other motives, except that of seeking His pleasure. This can only come from a lover
of Allah, who is so absorbed in contemplation of the next world that there remains in his heart no place for the love of this world. Such a person must be devote and pure in all his actions, even in eating, drinking and answering the calls of nature.
With rare exceptions, anyone who is not like this will find the door of devotion closed in his face.

The everyday actions of a person who is overwhelmed by his or her love for Allah and the akhira are characterised by his love and they are, in fact, pure devotion. In the same way, anyone whose soul is overwhelmed by love for and preoccupation with this world, or status and authority, will be so overwhelmed by these things that no act of worship, be it prayer or fasting, will be acceptable, except in very rare cases.

The remedy for love of this world is to break the worldly desires of the self, ending its greed for this world and purifying it in preparation for the next world. This will then become the state of the heart and sincere devotion will become easier to attain. There are a great many actions where a man acts, thinking they are purely intended for Allah's pleasure, but he is deluded, for he fails to see the defects in them.

It has been related that a man was used to praying in the first row in the mosque. One day he was late for the prayer, so he prayed in the second row. Feeling embarrassment when people saw him in the second row, he realised that the pleasure and satisfaction of the heart that he used to gain from praying in the first row were due to his seeing people seeing him there and admiring him for it. This is a subtle and intangible condition and actions are rarely safe from it. Apart from those whom Allah has assisted, few are aware of such delicate matters. Those who do not realise it only come to see their good deeds appearing as bad ones on the Day of
Resurrection; they are the ones referred to in Allah's words:

"And something will come to them from Allah which they
had never anticipated, for the evil of their
deeds will become apparent to them. (39:47-48)"

And also:

"Say: Shall We tell you who will lose most in respect of their
deeds? Those whose efforts were astray in the life of this world, while they thought that they were doing good works. (18:103-104)"

Yaqub said: "A devout person is someone who conceals things that are good, in the same way that he conceals things that are bad."

As-Sousi said: "True devotion is to lose the faculty of being conscious of your devotion; for someone who identifies devotion in his devotion is a person whose devotion is in need of devotion." To contemplate devotion is to admire it, and admiration is an afflication; and that which is pure is whatever is free of all afflictions. This means that one's deeds should be purified from any self-admiration concerning the actions they entail.

Ayyub said: "It is much harder for the people of action to purify their intentions than it is to execute any of their actions."

Some people have said: "To be devout for a short while is to survive for ever, but devotion is rare."

Suhail was asked: "What is the most difficult thing for the self? He said: "Devotion, when the self does not have the good fortunre of being endowed with it."

Al-Fudayl said: "Forsaking action for the sake of other people is to seek their admiration. To act for the sake of their admiration is to associate others with Allah. Devotion is when Allah frees you from both of these states.


Notes: 1. Sahih, an-Nisa'i, Kitab al-Jihad, 6/25; al Hafidh ibn
Hajar, Fath al-Qadir, 6/28. 2. Sahih, Ibn Ma'jah; also Ibn
Hibban, Marwarid adh-Dham'an, p.47, on the authority of Zaid ibn
Thabit.

Be Mindful of Allah and Allah will protect you

Abdullah bin Abbas (May Allah be pleased with him) reports that ‘One day I was behind the Prophet (Peace be upon him), and he said to me’,

“O young man, I shall teach you some words [of advice]: Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him before you. If you ask, then ask only from Allah; and if you seek help, then seek help only from Allah. Know that if the whole of mankind were to come together to benefit you in anything, they would not be able to benefit you, except with that which Allah has already decreed for you, and know that if the whole of mankind were to come together to harm you in anything, they would not be able to harm you, except with that which Allah has already decreed for you. The pens have been lifted and the pages have dried.” [Tirmidhi]

Clarification of the excellence of fasting Muharram, Sha'ban and the sacred months

Riyad as-Salihin (The Meadows of the Righteous)
by Imam Nawawi

225. Chapter: Clarification of the excellence of fasting Muharram, Sha'ban and the sacred months

1246. Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The best fast after Ramadan is the month of Allah, al-Muharram. The best prayer after the obligatory prayer is the night prayer." [Muslim]

1247. 'A'isha said, "The Prophet, may Allah bless him and grant him peace, did not fast in any month more than Sha'ban. He used to fast all of Sha'ban." In one variant, "He used to fast Sha'ban except for a little." [Agreed upon]

1248. Mujiba al-Bahiliyya about her father or her uncle, "He went to the Messenger of Allah, may Allah bless him and grant him peace, and then went to him again a year later when his circumstances and appearance had changed. He said, 'Messenger of Allah, do you not recognise me?' He said, 'Who are you?' He said, 'I am the Bahili who came to you last year.' He said, 'What has changed you? You had a handsome appearance.' He said, 'I have only eaten at night since I left you.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'You have tortured yourself!.' Then he said, 'Fast the month of endurance [Ramadan] and one day every month.' He said, 'Let me do more. I have strength.' He said, 'Fast two days.' He said, 'Let me do more.' He said, 'Fast three days.' He said, 'Let me do more.' He said, 'Fast in the sacred months and stop. Fast in the sacred months and stop. Fast in the sacred months and stop.' He spoke with three fingers, putting them together and then releasing them.'" [Abu Dawud]

A Contented Life

Let the days pass as they will
Be content with Allah’s will.
Do not regret what this day’s cast,
For this world’s pains for sure won’t last.
Be a man against fears strong,
Be kind and loyal, all life long.
If in folk’s eyes your faults abound,
And you wish that they be gowned:
Then shelter seek beneath kind acts,
For kindness well all blame retracts.
From enemies hide your weakness
For gloating foes do bring distress.
From misers never seek favor:
In fire there is no water.
Patience won’t reduce income,
Nor fretfulness increase the sum.
Neither pain nor joy shall last,
Nor poverty, nor riches vast.
But if your heart is satisfied
Then you do own the whole world wide.
A man on whom his fate alights
No depths shall save, nor any heights.
Allah’s earth is wide, but know,
That destiny makes it narrow.
Face each day on even keel.
There’s no balm from death can heal.
[Imam al-Shafi`i]

Kata-kata hikmah Sayidina Umar Al Khattab

– Siapa yang menjaga percakapannya dianugerahkan kepadanya hikmah.
– Siapa yang menjaga penglihatannya dianugerahkan kepadanya hati yang khusyuk.

– Siapa yang menjaga makanannya dianugerahkan kepadanya kelazatan dalam beribadah.

– Siapa yang bersabar di atas ujian, Allah sempurnakan sabarnya lalu memasukkannya ke dalam Syurga mana yang dia suka.

– Siapa yang menjaga daripada ketawa dianugerahkan kepadanya kehebatan.

– Siapa yang menjaga daripada bergurau dianugerahkan kepadanya keelokan atau kemuliaan.

– Siapa yang meninggalkan cinta dunia dianugerahkan kepadanya dapat melihat kesalahan sendiri.

– Siapa yang meninggalkan kesibukan mencari kesalahan pada perbuatan Allah, dianugerahkan kepadanya pelepasan daripada nifak.


2. Jika tidaklah kerana takut dihisab sesungguhnya aku perintahkan kamu membawa seekor kambing untuk dipanggang di depan pembakar roti ini.

3. Siapa takut kepada Allah SWT, nescaya marahnya tidakdapat dilihat. Dan siapa takutkan Allah, kehendaknya akan ditunaikan.

4. Wahai Tuhan, jangan Engkau jadikan kebinasaan umat Muhammad SAW di tanganku.

5. Termaktub dalam sepucuk surat khalifah Umar kepada Abu Musa Al Asyaari: “Milikilah sifat sabar. Sifat sabar itu ada dua. Sabar yang pertama lebih afdhal dari sabar yang kedua iaitu sabar dalam meninggalkan larangan Allah SWT dan sabar dalam menghadapi musibah. Ketahuilah bahawa sabar itu sangkutan iman (orang yang bersabar akan mendapat iman) kerana kebajikan yang paling utama adalah taqwa dan taqwa hanya dapat dicapai dengan sabar.”

Mutiara Kata Imam Al-Ghazali

IMAM Al-Ghazali berkumpul dengan murid-muridnya lalu beliau bertanya: “ Apakah yang paling dekat dengan diri kita di dunia ini?” Masing-masing muridnya, menjawab: guru; teman, kaum kerabat, isteri atau suami. Imam Ghazali, berkata: ‘Semua jawapan itu benar. Tetapi yang paling dekat dengan kita ialah mati. Sebab itu janji Allah, bahawa setiap yang bernyawa pasti akan mati (Surah Ali-Imran :185).


Imam Ghazali bertanya lagi: “Apa yang paling jauh dari kita di dunia ini? Masing-masing menjawab, bulan, bintang dan matahari. Imam Ghazali membenar semua jawapan itu lalu berkata: yang paling tepat ialah masa lalu. Dengan apapun kemudahan kita, manusia tidak boleh kembali kepada masa lalu. Sebab itu kita perlu menjaga dengan teliti hari ini, esok dan akan datang dengan perbuatan yang dituntut agama Islam.”

Menyoal lagi Imam Ghazali : “Apa yang paling besar di dunia ini?” Pelbagai jawapan yang munasabah diterima daripada anak muridnya dan ia membenarkannya, namun berkata, jawapan paling tepat ialah hawa nafsu (Surah Al A’raf: 179). Maka kita harus hati-hati dengan nafsu kita, jangan sampai nafsu kita membawa ke neraka.”

Imam Ghazali bertanya lagi: “Apa yang paling berat di dunia ini?” Anak muridnya menjawab dan Imam Ghazali mengiyakan, namun berkata: “Perkara yang paling berat di dunia ialah memegang amanah (Surah Al-Azab : 72). Tumbuh-tumbuhan, gunung, dan malaikat semua tidak mampu ketika Allah SWT meminta mereka menjadi khalifah pemimpin di dunia ini. Tetapi manusia dengan sombongnya berebut-rebut menyanggupi permintaan Allah SWT sehingga banyak manusia masuk ke neraka kerana gagal memegang amanah.

Imam Ghazali bertanya: “Apakah perkara yang paling ringan di dunia ini?” Beliau menerima jawapan dan berkata: “Semua jawapan kamu itu benar, tetapi yang paling ringan sekali di dunia ini adalah meninggalkan solat. Gara-gara pekerjaan kita atau urusan dunia, kita tinggalkan solat.”

Imam Ghazali bertanya, “Apa yang paling tajam sekali di dunia ini?” Murid-Murid dengan serentak menjawab: “Pedang”. Imam Ghazali membenarkan jawapan itu, namun berkata: “Paling tajam ialah lidah manusia kerana melalui lidah, manusia dengan mudahnya menyakiti hati dan melukakan perasaan orang lain.”

Virtues of the Day of Arafaah

This Thursday November 26th 2009 will be the Day of Arafah (9th of Dhul Hijjah 1430).

What should we do? FAST (for those Not preforming Hajj)
Why Fast? Fasting on this day is an expiation of sins for two years
What are the Virtues of the Day of Arafaah ?

Praise be to Allaah.

1. It is the day on which the religion was perfected and Allaah’s Favour was completed.
In Al-Saheehayn it was reported from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that a Jewish man said to him, “O Ameer al-Mu’mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said: “This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” [al-Maa’idah 5:3 – interpretation of the meaning]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (peace and blessings of Allaah be upon him). It was when he was standing in ‘Arafaah on a Friday.”

2. It is a day of Eid for the people who are in that place.
The Prophet (peace and blessings of Allaah be upon him) said: “Yawm ‘Arafaah (the day of ‘Arafaah), Yawm al-Nahr (the Day of Sacrifice) and Ayyaam al-Tashreeq (the 3 days following Yawm al-Nahr) are Eid (festival) for us, the people of Islam. These are days of eating and drinking.” This was narrated by the authors of al-Sunan. It was reported that ‘Umar ibn al-Khattaab said: “It – i.e., the aayah ‘This day I have perfected…’ was revealed on a Friday, the Day of ‘Arafaah, both of which – praise be to Allaah – are Eids for us.”

3. It is a day by which Allaah swore an oath.
The Almighty cannot swear by anything except that which is mighty. Yawm ‘Arafaah is the “witnessed day” mentioned in the aayah (interpretation of the meaning):

“By the witnessing day [Friday] and by the witnessed day [the Day of ‘Arafaah].” [al-Burooj 85:3].

It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The promised day is the Day of Resurrection, the witnessed day is the Day of ‘Arafaah, and the witnessing day is Friday.” Narrated by al-Tirmidhi and classed as saheeh by al-Albaani.

It is the “odd” [i.e., odd-numbered, Witr] by which Allaah swore in the aayah (interpretation of the meaning):

“And by the even and the odd” [al-Fajr 89:3]. Ibn ‘Abbaas said: “The even is the Day of al-Adhaa [i.e., 10th Dhoo’l-Hijjah] and the odd is the Day of ‘Arafaah [i.e., 9th Dhoo’l-Hijjah] This is also the view of ‘Ikrimah and al-Dahhaak.

4. Fasting on this day is an expiation for two years.
It was reported from Abu Qutaadah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the Day of ‘Arafaah. He said, “It expiates for the sins of the previous year and of the coming year.” Narrated by Muslim.

This (fasting) is mustahabb for those who are not on Hajj. In the case of the one who is on Hajj, it is not Sunnah for him to fast on the Day of ‘Arafaah, because the Prophet (peace and blessings of Allaah be upon him) did not fast on this day in ‘Arafaah. It was narrated that he forbade fasting on the Day of ‘Arafaah in ‘Arafaah.

5. It is the day on which Allaah took the covenant from the progeny of Adam.
It was reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah took the covenant from the loins of Adam in Na’maan, i.e., ‘Arafaah. He brought forth from his loins all his offspring and spread them before Him, then He addressed them, and said: ‘Am I not your Lord? They said, ‘Yes, we testify,’ let you should say on the Day of Resurrection: ‘Verily, we have been unaware of this.’ Or lest you should say: ‘It was only our fathers aforetime who took others as partners in worship along with Allaah, and we were (merely their) descendents after them; will You then destroy us because of the deeds of men who practised Al-Baatil (i.e., ploytheism and committing crimes and sins, invoking and worshipping others besides Allaah)?’ [al-A’raaf 7:172-173 – interpretation of the meaning].” Narrated by Ahmad and classed as saheeh by al-Albaani. And there is no greater day than this and no greater covenant than this.

6. It is the day of forgiveness of sins, freedom from the Fire and pride in the people who are there:
In Saheeh Muslim it was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no day on which Allaah frees more people from the Fire than the Day of ‘Arafaah. He comes close and expresses His pride to the angels, saying, ‘What do these people want?’”

It was reported from Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah expresses His pride to His angels at the time of ‘Ishaa’ on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’” Narrated by Ahmad and classed as saheeh by al-Albaani.

And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid

Oh, if a tree could wander
and move with foot and wings!
It would not suffer the axe blows
and not the pain of saws!
For would the sun not wander
away in every night ?
How could at ev?ry morning
the world be lighted up?
And if the ocean?s water
would not rise to the sky,
How would the plants be quickened
by streams and gentle rain?
The drop that left its homeland,
the sea, and then returned ?
It found an oyster waiting
and grew into a pearl.
Did Yusaf not leave his father,
in grief and tears and despair?
Did he not, by such a journey,
gain kingdom and fortune wide?
Did not the Prophet travel
to far Medina, friend?
And there he found a new kingdom
and ruled a hundred lands.
You lack a foot to travel?
Then journey into yourself!
And like a mine of rubies
receive the sunbeams? print!
Out of yourself ? such a journey
will lead you to your self,
It leads to transformation
of dust into pure gold!

Source: Look! This is Love - Poems of Rumi
~ Annemarie Schimmel

Sufi quotes by Rabia Al-Adawiyah

May God steal from you all that steals you away from Him.

–Rabia Al-Adawiyah

Sufi quotes by Rabia Al-Adawiyah

Let me hide in You
From everything that distracts me from You,
From everything that comes in my way
When I want to run to You.

–Rabia Al-Adawiyah

Poem by Rabia Al-Adawiyah

With my Beloved I alone have been,
When secrets tenderer than evening airs
Passed, and the Vision blest
Was granted to my prayers,
That crowned me, else obscure, with endless fame;
The while amazed between
His Beauty and His Majesty
I stood in silent ecstasy
Revealing that which o’er my spirit went and came.
Lo, in His face commingled
Is every charm and grace;
The whole of Beauty singled
Into a perfect face
Beholding Him would cry,
‘There is no God but He, and He is the most High.’

~Rabia Al-Adawiyah

Gift

Gifts

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There is a Soul inside your Soul.

There is a Soul inside your Soul.
Search that Soul.
There is a jewel in the mountain of body.
Look for the mine of that jewel.
Oh, Sufi, passing by,
Search inside if you can, not outside.
~Rumi~

Prayer of Forgiveness by Hasan al-Basri

Prayer of Forgiveness by Hasan al-Basri
Salaam and Greetings of Peace:

“O Allah, I seek your forgiveness for every sin for which I presented my repentance before You; and regarding which I stood before You swearing an oath in Your name and called Your friends from among Your servants to be my witnesses – that I would never return to disobeying You.

But when Satan with his cunning tempted me to return to it; and Your forsaking me [due to Your anger over my impiety] caused me to [despairingly] waver toward it; and my lower self invited me to disobey You once more; I hid myself in shame from Your servants, but openly and daringly committed sins before You, though I knew full well that no covering nor any closed door could conceal me from You and no veil could hide me from Your sight.

I still defied You by disobediently doing what You had prohibited to me; but [despite my iniquity], You did not remove Your covering from me, but rather treated me equal to Your pious servants, as though I had always been an obedient servant and swift to fulfill Your every command and fearful of Your warnings.

I remained obscure in front of Your servants, and none besides You knew my secret. You did not single me out from Your servants with a mark of disgrace, but instead showered upon me blessings like theirs; and with this You distinguished me over them as though I were, in Your sight, of a status like theirs. All this was owing only of Your forbearance and abundant blessings – generous grace from You to me. For You then, O my Lord, belongs all praise.

I ask from You, O Allah, just as You have covered my evil deeds in this world, that You do not humiliate me with them on the Day of Judgment. Forgive my sins, O Most Merciful of the merciful!”

- One of the most eloquent of the seventy prayers
in the book Prayers for Forgiveness by Hasan al-Basri

The Meaning of Love by Rumi

"Both light and shadow
are the dance of Love.

Love has no cause;
it is the astrolabe of God’s secrets.

Lover and Loving are inseparable
and timeless.

Although I may try to describe Love
when I experience it I am speechless.

Although I may try to write about Love
I am rendered helpless;
my pen breaks and the paper slips away
at the ineffable place
where Lover, Loving and Loved are one.

Every moment is made glorious
by the light of Love."

Seeking Knowledge Until Death

Seeking Knowledge Until Death
From the Life and Works of al-Imâm Ahmad
From a lecture by Shaykh Salih aalish-Shaykh

In the Name of Allah, the Most Merciful, the All-Merciful,

Imâm Ahmad had two sons, 'Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that:
"A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Abâ 'Abdillâh! You are the Imâm of the Muslims!' "
This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!
Imâm Ahmad replied with a statement that nullified this man's whole understanding. He said:
"I will be with the mihbarah all the way to the maqbarah (graveyard)."
What did he mean? He meant, "I will be busy with knowledge until I die."
Another narration mentions that he said this same statement on a separate occasion to another group of people:
"As for me, I will seek knowledge until I am placed in the grave."
When the time of his death came near, he said to those around him:
"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.
This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."
So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.
Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?
No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.
In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it.
Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."
He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.
What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.
If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.
Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

Sunshine Follows the Rain Lessons from Al-Isra and Al-Miraj

By Idris Tawfiq
Very often in life we go through periods of trial or great sadness, only to look back on them later and see that they were followed by great happiness or periods of growth. There is a saying in English that "sunshine follows the rain".

In the tenth year after the first revelation of the Quran, Prophet Muhammad (peace be upon him) suffered greatly. First of all, his uncle Abu Talib died. He had loved the Prophet dearly and had protected him from the attacks and the ridicule of the Quraish. To Muhammad, it was a very severe blow.

Then another tragedy followed. His beloved wife, Khadijah, the mother of his children and his friend and companion who had supported him with love and care as Islam grew and spread, died. Muhammad was grief stricken at such a loss.

It was after both of these events that Allah Almighty granted His Prophet an extraordinary favor. Out of the darkness of loss, he was given a great joy and a great confirmation of his role as Messenger.

In the Quran we read what means:

{Glory to Allah who did take His Servant for a Journey by night from the Sacred Mosque to the Furthest Mosque whose precincts We did bless, in order that We might show him some of Our Signs. For Allah hears and sees all things.} (Al-Israa' 17:1)

In Arabic we call this al-Isra and al-Miraj (The Night Journey and Ascension). It is one of the most extraordinary events to have happened. Allah took Prophet Muhammad on a night journey from the Kabah in Makkah to Jerusalem and then led him through the seven heavens almost to the very throne of Allah Himself.

Muslims celebrate this blessed favor on the 27th night of the month of Rajab.

It began when the Angel Jibreel (Gabriel) descended and woke Muhammad from sleep with Buraq, an animal larger than an ass and smaller than a donkey, which could reach the farthest horizon in just one stride. (Al-Bukhari)

They travelled to the mosque in Jerusalem and Muhammad tethered the animal outside the mosque, as all former Prophets had tethered theirs before him. Muhammad then entered the mosque to find assembled there all the former prophets who had ever lived, and he led them in prayer. What a moment of special honor, that Muhammad should stand in front of such an assembly and lead them.

Jibreel then led him from the place we now call the Dome of the Rock and they began to ascend through the seven heavens, encountering former prophets along the way.

In the first level of heaven, Muhammad met Prophet Adam (peace be upon him), who greeted him with As-salamu alaykum. Muhammad replied Wa alaykum as-salam and Adam confirmed that Muhammad was indeed the Messenger of Allah. He also looked to his right and smiled and then looked to his left and wept. Those on his right were the believers and those who caused him to weep were the unbelievers. (Al-Bukhari)

They then moved on to the second level of heaven, where Jibreel asked for the door to be opened and they were greeted with As-salamu alaykum by the prophets Yahya (John the Baptist) and his cousin Isa (Jesus). Muhammad once again returned their greeting and they confirmed that he was the Messenger of Allah.

On the third level Muhammad was greeted by Prophet Yusuf (Joseph), on the fourth level he was greeted by Prophet Idris, and on the fifth level of heaven he was greeted by Harun (Aaron), the brother of Musa (Moses). He returned their greetings and all three Prophets confirmed that Muhammad was the Messenger of Allah.

On the sixth level of heaven Muhammad was met by Prophet Moses who greeted him with a sign of peace and testified that he was the Messenger of Allah. After this, Moses began to weep. He said that he was sad because a younger man had been commissioned as a prophet after him and that man's followers would enter heaven in greater numbers than his own.

When Muhammad reached the seventh heaven he was met and greeted by Prophet Ibrahim (Abraham), who declared that Muhammad was the Messenger of Allah. Abraham (peace be upon him) was resting against Al-Bayt Al-Mamur, a House of Worship around which circumambulate seventy thousand different angels every day.

After this, Muhammad was led to a most beautiful tree in heaven known as Sidrat Al-Muntaha, whose leaves were the size of elephants' ears and which was covered by golden moths.

The final part of this extraordinary revelation was to be the greatest of all. No man can look upon the face of Allah Almighty, since He is so great and beyond our comprehension, but Muhammad was taken to within a very close distance to the throne of Allah Himself.

Allah Almighty informed His servant that it was now obligatory on all Muslims to perform prayers fifty times a day. After this, Muhammad was led away by Jibreel, no doubt staggered by all that had been revealed to him.

As he was being led away, the Prophet was stopped by Moses, who asked what he had been told by Allah. When Moses was told about the obligation to perform fifty prayers, he said that this was too much and was beyond the capacity of any man, so Muhammad should go back and ask that the number of prayers be made less. (Al-Bukhari)

Prophet Muhammad returned to the throne of Allah and asked if the number of prayers could be made less. Allah granted his request and said that the number of prayers obligatory each day should be ten. Moses again said that this was too many and urged Muhammad to return and ask that the obligation be made less.

This time, Allah Almighty reduced the number of obligatory prayers to five each day. Upon seeing Moses again, Moses urged him to ask that the obligation be lightened even more, since the Children of Israel had been asked to do less than this but were unable to fulfill their obligations.

Prophet Muhammad declared that he felt ashamed to ask more from Allah. At that moment, he heard a voice declares, "I have enforced My obligation and made it light for My servants. He who prays these five prayers will be rewarded as if he had prayed fifty. What I decree cannot be changed."

With this the Night Journey and Ascension were over. Muhammad returned to Makkah the next morning and narrated all that had happened to him. When some of the Quraish heard what he said they laughed out loud, calling him a madman.

Those who had visited Jerusalem asked him to describe it, trying to catch him out, but he was able to describe the place perfectly. He was also able to tell them of a caravan which he had seen travelling from Jerusalem to Makkah, with exact details of the number of camels and what they were carrying.

The very same caravan arrived in Makkah when he said it would, but even this was not enough to persuade those who refused to believe.

For ourselves, we can take the words of Abu Bakr, the Prophet's closest companion and the one who would succeed him as leader of the Muslims, as an explanation of what had happened. "If he said so, it must be true."

These words of total trust in Prophet Muhammad earned Abu Bakr the title As-Siddiq, one who believes. It is enough for us, too, to accept from our Prophet what he tells us to be true. If only we were as prompt in listening to what he tells us.

As we try our best each day to live as good Muslims, let us rejoice that our beloved Prophet was confirmed as Allah's Messenger by all previous Prophets. Let us rejoice that we have been given the gift of five prayers each day, and that we receive the reward of praying fifty prayers if we perform them well.

And let us resolve to listen attentively to whatever our Prophet says. If he said so, it must be true.
Idris Tawfiq is a British writer who became Muslim a few years ago. Previously, he was head of religious education in different schools in the United Kingdom. Before embracing Islam, he was a Roman Catholic priest. He now lives in Egypt

FRIENDSHIP

FRIENDSHIP

The Qur'an states: "If someone shuts his eyes to the remembrance of the All-Merciful, We assign him a satan who becomes his bosom friend." (Surat az-Zukhruf, 36)

Allah reveals that those who turn their backs on religion become the friends of Satan. In another verse this fact is set out in these words: "Children of Adam! Do not let satan tempt you into trouble as He expelled your parents from the Garden, stripping them of their covering and disclosing to them their private parts. He and his tribe see you from where you do not see them. We have made the demons friends of those who do not believe." (Surat al-A'raf, 27) Satan brings those he makes friends with under his control and directs them in the ways of his own loathsome moral values.

People who win the friendship of satan instead of the approval of Allah are deprived of a great many blessings. One of these losses is the way that such people never have true friends. Friendship is a blessing given by our Lord to those who take Him as their friend. As revealed in the verse, "Your friend is only Allah and His Messenger and those who believe: those who perform prayer and give the alms, and bow." (Surat al-Ma'ida, 55), Allah grants these people the friendship of devout believers.

Satan's friendship, on the other hand, leaves a person permanently alone. That is because satan tells those he adopts as friends that lies, deviance, rebellion, denial and hatred are pleasant things. People under the influence of satan approach those around them with just that moral understanding. They will primarily act according to their own interests and agenda. Such a person's best friend is him or herself. It is therefore impossible for such people to build true and permanent friendships as alluded to in the Qur'an.

In a society which does not live by the moral values of the Qur'an, it is very hard to find a reliable and sincere friend from whom to seek help, to whom to entrust property or valuables or money or to confide in. Furthermore, this situation has become so widely accepted that many regard it as an immutable fact of life.

It is impossible for people to be at ease in such an insecure environment. That is because even when a friend seems to have been found, there always exists the danger that these "friends" may in fact be acting out of self-interest. This scenario is therefore far removed from true friendship. Some people look upon one another with envy in relation to jobs, cars or homes which they may covet. They may wish to achieve superiority over the other. They therefore take advantage of even the slightest opportunity to locate each others' weaknesses and rise above one another.

People who behave with such an understanding are aware that they are living in a most untrustworthy and insincere environment. They are perfectly aware that they have no friends in the true sense of the word. Yet since they fail to seek a solution by living by the moral values of the Qur'an, they are unable to escape their predicament. Neither will these people who fail to turn to the true path have any friends in the Hereafter. They will find the same uneasy, insincere, insecure environment they experienced in the world but multiplied many times over in the Hereafter. The position in the Hereafter of those who take satan as their friend in this world is revealed by our Lord:

Therefore here today he has no friend. (Surat al-Haqqa, 35)

They will be bundled into it head first, they and the misled, and every one of Iblis's regiments. Arguing in it with one another, they will say: "By Allah, we were plainly misguided when we equated you with the Lord of all the worlds. It was only the evildoers who misguided us and now we have no one to intercede for us; we do not have a single loyal friend." (Surat ash-Shu'ara', 94-101)

Believers' friendships with one another are very powerful and long-lasting. That is because it is their sincere faith in and fear of Allah which bring believers together and make friends out of them. As revealed by our Lord in the verse:

"Hold fast to the rope of Allah all together, and do not separate. Remember Allah's blessing to you when you were enemies and He joined your hearts together so that you became brothers by His blessing. You were on the very brink of a pit of the Fire and He rescued you from it. In this way Allah makes His signs clear to you, so that hopefully you will be guided." (Surah Al 'Imran, 103)

Believers are brothers. For that reason, the friendship based on faith continues, by the will of Allah, both in this world and for ever in the life of the Hereafter.

"Whoever obeys Allah and the Messenger will be with those whom Allah has blessed: the prophets, the steadfast affirmers of truth, the martyrs and the righteous. What excellent company such people are!" (Surat an-Nisa', 69)


Reference:www://hyahya.org/