Shukr (gratefulness)
Allah Ta’ala says:
“Be grateful unto Me.”
Rasulullah (saws) said: “If happiness reaches him (the believer), he is grateful.”
THE NATURE OF SHUKR
Accepting that all benefit is from the True Benefactor (Mun’im Haqeeqi), the effect of which is to be happy with the Benefactor and be ever ready to render obedience to Him, is the meaning of Shukr.
The meaning of Shukr envisages:
Acceptance of the fact that all benefit is from Allah, the True Benefactor (Mun’im Haqeeqi). This acceptance induces:
1. Happiness with the Benefactor.
2. Eagerness to execute the commands of the Benefactor and to abstain from his prohibitions. One should consider all benefit, goodness and pleasant conditions as the bounties of Allah and regard these to be in greater measure than what one really deserves. Praise is to be offered to Allah and His bounties should not be employed in evil and sin. His favours should be used in obtaining His Pleasure. This is the true meaning of Shukr.
This conception of Shukr will be comprehended only when one has realized the purpose underlying creation and the functions of the various aspects of creation. For instance, the eye is a ni’mat of Allah Ta’ala. Its shukr is to employ it correctly–to employ it in only lawful avenues, e.g. making tilaawat of the Qur’aan Majeed, acquiring knowledge, studying the wonderful creation of Allah so as to gain lesson and realize the greatness and splendour of Allah Ta’ala, etc. The shukr of the eye further demands that it be restrained from glancing at and viewing objects which Allah Ta’ala has prohibited. Similarly, the ear is a ni’mat. Its shukr is to employ It correctly, e.g. in listening to the thikr of Allah, to such talks which remind one of the Aakhirat, and to prevent it from listening to evil, nonsensical and futile talk.
The tongue is a ni’mat. Its shukr is to employ it in thikr, in expressing hamd, thanaa and shukr of Allah, and to restrain it from complaining in adversity and from all evil generally. It is highly inappropriate and sinful for such a worthless slave as man to complain about any condition which Allah Ta’ala, the True King, has imposed on him. A word of shukr emanating from the tongue is recorded as an act of obedience.
Mere expression of shukr with the tongue unaccompanied by the true state of shukr of the heart is only lip-service. It is essential that along with verbal expression of shukr, the heart should value and honour the ni’mat of The Benefactor. Mere verbal shukr will be like the outer-casing, like the outer-covering which is its external form. The rooh (soul and essence) of shukr is that the honour and appreciation of the Mun’im (Benefactor) and the ni’mat (the bounty) are ingrained in the heart.
The initial stage of shukr is at the intellectual level. In other words, it is the correct understanding of the true meaning of shukr and the realization of the honour of the Benefactor. The final stage of shukr is the manifestation of its effect on one’s body, movements and all states. In short, all the beliefs, acts of worship, mundane acts, moral and social life of the shaakir (the one who is truly grateful to Allah) will be in conformity with the Shariat.
ACQUIRING SHUKR
Shukr is acquired by contemplating the bounties of Allah Ta’ala. Every ni’mat is to be related to Him. By degrees such meditation will imbue the Love of Allah in the heart, the result of which will be the attainment of the perfect stage of Shukr.
Source: The Majlis
Showing posts with label Akhlaq. Show all posts
Showing posts with label Akhlaq. Show all posts
Monday, August 20, 2007
Tuesday, March 27, 2007
Humility
TAWAADHU' (Humility)
Almighty Allah says:
"And the servants of Rahman are those who walk with humility on earth"
This means that in all matters humility forms part of their nature.
Rasoolullah sallallahu alaihi wasallam said:
"Whoever humbles himself for the sake of Allah, Allah grants him elevation."
THE REALITY OF TAWAADHU'
Tawaadhu' in reality is to regard oneself as a non-entity; as low and debased; to consider oneself as unworthy of rank and status, and to sincerely attempt to annihilate one's ego. The basis of this is Mujahada of the nafs.
EXPLANATION
Tawaadhu' does not only mean designating oneself verbally with terms of humility such as "this humble servant", "this low thing", "beggar", "a nobody" etc. Tawaadhu' really means that if someone calls you a nobody, or insults and disgraces you then the crave for revenge does not arise within you. Instead, you explain to the nafs that "in actual fact you are exactly as he says, so why feel bad?" One is not affected or grieved through the insults of people. The highest stage of tawaadhu' is to regard praises and insults as equal. But this is not natural in a person. By nature praise and condemnation can never be regarded with equality since such an attitude is non-volitional (beyond one's control). However, in volitional matters (which are within our control) one must adopt the quality of tawaadhu', and this is what man has been bound to do by Shariah.
The basis of unity is tawaadhu'. Two people between whom there exists mutual tawaadhu' can never have disunity. Tawaadhu' has an absorbing and appealing effect on people. One naturally gets attracted towards tawaadhu', provided it be genuine tawaadhu'.
THE METHOD OF ACQUIRING TAWAADHU'
The method of creating tawaadhu' in oneself is as follows:
Regard yourself as the lowest and most inferior of all. Keep in mind and contemplate at all times the Greatness of Almighty Allah. Reflect on this thought that if Allah detests pride then surely He would hate the mutakabbir (a proud person). And Almighty Allah loves humility (tawaadhu') and submissiveness, so obviously He would love the Mutawwadhi (a humble person).
Extracted from the book Shariat and Tasawwuf by Hazrat Moulana Maseehullah (r.a)
Almighty Allah says:
"And the servants of Rahman are those who walk with humility on earth"
This means that in all matters humility forms part of their nature.
Rasoolullah sallallahu alaihi wasallam said:
"Whoever humbles himself for the sake of Allah, Allah grants him elevation."
THE REALITY OF TAWAADHU'
Tawaadhu' in reality is to regard oneself as a non-entity; as low and debased; to consider oneself as unworthy of rank and status, and to sincerely attempt to annihilate one's ego. The basis of this is Mujahada of the nafs.
EXPLANATION
Tawaadhu' does not only mean designating oneself verbally with terms of humility such as "this humble servant", "this low thing", "beggar", "a nobody" etc. Tawaadhu' really means that if someone calls you a nobody, or insults and disgraces you then the crave for revenge does not arise within you. Instead, you explain to the nafs that "in actual fact you are exactly as he says, so why feel bad?" One is not affected or grieved through the insults of people. The highest stage of tawaadhu' is to regard praises and insults as equal. But this is not natural in a person. By nature praise and condemnation can never be regarded with equality since such an attitude is non-volitional (beyond one's control). However, in volitional matters (which are within our control) one must adopt the quality of tawaadhu', and this is what man has been bound to do by Shariah.
The basis of unity is tawaadhu'. Two people between whom there exists mutual tawaadhu' can never have disunity. Tawaadhu' has an absorbing and appealing effect on people. One naturally gets attracted towards tawaadhu', provided it be genuine tawaadhu'.
THE METHOD OF ACQUIRING TAWAADHU'
The method of creating tawaadhu' in oneself is as follows:
Regard yourself as the lowest and most inferior of all. Keep in mind and contemplate at all times the Greatness of Almighty Allah. Reflect on this thought that if Allah detests pride then surely He would hate the mutakabbir (a proud person). And Almighty Allah loves humility (tawaadhu') and submissiveness, so obviously He would love the Mutawwadhi (a humble person).
Extracted from the book Shariat and Tasawwuf by Hazrat Moulana Maseehullah (r.a)
Wednesday, April 26, 2006
Pride
TAKABBUR (PRIDE)
Allah Ta'ala says:
"Verily, Allah does not love the proud ones."
Rasulullah sallallahu alayhi wasallam said:
"He who has a grain of pride in his heart will not enter Jannat."
Takabbur (pride) is to consider oneself superior to others in attributes of excellence. There are many kinds of takabbur (pride). Most kinds are subtle, concealed and difficult to detect. It is only the thorough gaze of the Shaikh-e-Kaamil (Shaikh of Spiritual development) which can discern such hidden forms of takabbur(pride). In a nutshell takabbur is to voluntarily and consciously regard oneself superior to others in religious or mundane excellence in a way which engenders contempt in the heart for others. This is the reality of takabbur and this is haraam. Takabbur consists of two ingredients,
Allah Ta'ala says:
"Verily, Allah does not love the proud ones."
Rasulullah sallallahu alayhi wasallam said:
"He who has a grain of pride in his heart will not enter Jannat."
Takabbur (pride) is to consider oneself superior to others in attributes of excellence. There are many kinds of takabbur (pride). Most kinds are subtle, concealed and difficult to detect. It is only the thorough gaze of the Shaikh-e-Kaamil (Shaikh of Spiritual development) which can discern such hidden forms of takabbur(pride). In a nutshell takabbur is to voluntarily and consciously regard oneself superior to others in religious or mundane excellence in a way which engenders contempt in the heart for others. This is the reality of takabbur and this is haraam. Takabbur consists of two ingredients,
- The feeling of superiority-considering oneself to be great.
- Contempt for others.
Takabbur not induced voluntarily, but entering the heart involuntarily is not sinful. Such non-volitional pride is merely the external dimension or form of takabbur. Up to this stage takabbur is not sinful. But when one voluntarily entertains the feeling of pride which had initially crept in involuntarily, then it will be sinful takabbur. In this case the mere form of takabbur is transformed into the reality of takabbur.
Where the condition of contempt for others is non-existent, takabbur-- will not be applicable. Mere belief in superiority and inferiority greatness and smallness- is not takabbur. For example: an old man regarding an infant to be small without the notion of contempt for it. But, the one who intentionally considers himself better than others, becomes arrogant. His nafs swells up with pride, the consequences of which then manifest themselves.
Examples of pride are:
- to regard others with contempt;
- to take offence when others do not greet one first;
- to be offended if others do not offer you respect;
- to be annoyed when someone admonishes you;
- refusal to concede the truth even after having realized it.
May Allah Ta'ala keep us under His Protection and save us from takabbur, for indeed, it is the severest of maladies. It is the root of all spiritual ailments.
It was takabbur which made shaitaan a deviate. The Hadith Shareef therefore sounds dire warnings in regard to takabbur. Allah Ta'ala has warned that the abode of the proud ones will indeed be vile. Pride is the exclusive prerogative of Allah Ta'ala. Allah Ta'ala will destroy all those who desire to participate in this exclusive Attribute of greatness. Rasulullah Sallallahu alayhi wasallam said that the mutakabbireen (the proud ones) will be encased in trunks of fire of Jahannam.
THE REMEDY
This malady is remedied by reflecting on the Splendour, Glory and Majesty of Allah Ta'ala. This reflection will produce in one a realization of one's own lowly position. Your own excellence will then recede into nothingness. Also, humble yourself in the presence of those whom you regard as your inferior. Be respectful to them so that you become imbued with humility.
source: www.rightislam.com
May Allah swt save us from all forms of sinful pride, external and internal, Ameen.
Wednesday, April 05, 2006
Hasad
HASAD
The Qur’ãn commands Rasulullah (pbuh) to say: “I seek refuge in the Rabb of the dawn) from the Hãsid (jealous one) when he becomes jealous.” (Surah Falaq).
Many Qur’ãnic verses and Ahãdith severely deprecate the destructive spiritual malady of Hasad (jealousy). Jealousy is among the worst acts of spiritual disease. Imãm Nawawi (R) gives the definition of Hasad as follows: “Hasad is the wish for the elimination of bounties (or goodness) of others.”
The jealousy in man constrains him to wish the elimination of the good state of another person. Overcome by inner fire of dislike for the good state of another person, the jealous one, if he possesses the power will not desist from causing harm to the person to whom his Hasad is directed. If he lacks the power and means of harming his object of Hasad, he destroys his mental peace and health by allowing the inner flames of Hasad to consume him.
Hasad brings about the destruction of virtue. The deeds of virtue practised by the jealous one are reduced to ashes by the malady of Hasad. In this regard Rasulullah (pbuh) said: “Beware, save yourselves from Hasad. Verily Hasad devours virtuous deeds just as fire devours wood.” (Abu Dawood).
Its effect is thus not restricted to worldly matters nor only to the person who happens to be the target of the Hãsid's jealousy. In the process of pursuing jealousy, the jealous one commits spiritual suicide by destroying his deeds of virtue.
The good states which people possess, whether it be material prosperity or spiritual excellence are in actual fact favours and gifts bestowed by Allah Ta’ãla to man. Therefore when a person entertains jealousy, he desires elimination of divinity bestowed and chosen bounties. He thus implies dissatisfaction and discontentment with the choice of Allah. Allah Ta’ãla in response to such ingratitude and discontent, destroys the good effects of the jealous ones good deeds. Instead of the Hãsid achieving his evil wish of elimination of the bounties of another person, his Hasad rebounds on himself and his own acts of virtue are eliminated. He therefore, harms and destroys himself by this evil malady.
Generally Hasad stems from hatred and malice for a person. The jealousy afflicting the heart and mind of men causes him constant mental agitation. He engrosses his mind contriving ways and means of harming the one whom Allah Ta’ãla has blessed with favours. In consequence, the jealous one sets himself up as the enemy of a brother Muslim in total conflict of Allah’s command to foster brotherhood. Malice and jealousy are inter-related diseases of the heart, jealousy being the product of the former.
Pursuing the inordinate and vile dictates of Hasad, people are in these days adopting such extreme measures which lead even to the elimination of the Imãn. Numerous cases of people resorting to Sihr (black magic / witch craft) have been witnessed. Seeking vengeance and harm for the brother. Muslims are visiting and enlisting the services of Kuffãr Sãhireen (magicians) who prepare evil potions to harm others. Against such evil perpetrators of Hasad, Surah Falaq and Surah Nãs have been revealed.
Imãn has degenerated to such low ebb in these days that the severity of inter-family jealousy drives people to annihilate their Imãn without hesitation by enlisting the pernicious services of Kufr, of sorceress/magicians to harm and destroy even their own blood relatives. When a Mu’min dabbles in such Sihr he looses his Imãn.
May Allah Ta’ãla save us all from such terrible calamity.
There are three stages of Hasad:
The Qur’ãn commands Rasulullah (pbuh) to say: “I seek refuge in the Rabb of the dawn) from the Hãsid (jealous one) when he becomes jealous.” (Surah Falaq).
Many Qur’ãnic verses and Ahãdith severely deprecate the destructive spiritual malady of Hasad (jealousy). Jealousy is among the worst acts of spiritual disease. Imãm Nawawi (R) gives the definition of Hasad as follows: “Hasad is the wish for the elimination of bounties (or goodness) of others.”
The jealousy in man constrains him to wish the elimination of the good state of another person. Overcome by inner fire of dislike for the good state of another person, the jealous one, if he possesses the power will not desist from causing harm to the person to whom his Hasad is directed. If he lacks the power and means of harming his object of Hasad, he destroys his mental peace and health by allowing the inner flames of Hasad to consume him.
Hasad brings about the destruction of virtue. The deeds of virtue practised by the jealous one are reduced to ashes by the malady of Hasad. In this regard Rasulullah (pbuh) said: “Beware, save yourselves from Hasad. Verily Hasad devours virtuous deeds just as fire devours wood.” (Abu Dawood).
Its effect is thus not restricted to worldly matters nor only to the person who happens to be the target of the Hãsid's jealousy. In the process of pursuing jealousy, the jealous one commits spiritual suicide by destroying his deeds of virtue.
The good states which people possess, whether it be material prosperity or spiritual excellence are in actual fact favours and gifts bestowed by Allah Ta’ãla to man. Therefore when a person entertains jealousy, he desires elimination of divinity bestowed and chosen bounties. He thus implies dissatisfaction and discontentment with the choice of Allah. Allah Ta’ãla in response to such ingratitude and discontent, destroys the good effects of the jealous ones good deeds. Instead of the Hãsid achieving his evil wish of elimination of the bounties of another person, his Hasad rebounds on himself and his own acts of virtue are eliminated. He therefore, harms and destroys himself by this evil malady.
Generally Hasad stems from hatred and malice for a person. The jealousy afflicting the heart and mind of men causes him constant mental agitation. He engrosses his mind contriving ways and means of harming the one whom Allah Ta’ãla has blessed with favours. In consequence, the jealous one sets himself up as the enemy of a brother Muslim in total conflict of Allah’s command to foster brotherhood. Malice and jealousy are inter-related diseases of the heart, jealousy being the product of the former.
Pursuing the inordinate and vile dictates of Hasad, people are in these days adopting such extreme measures which lead even to the elimination of the Imãn. Numerous cases of people resorting to Sihr (black magic / witch craft) have been witnessed. Seeking vengeance and harm for the brother. Muslims are visiting and enlisting the services of Kuffãr Sãhireen (magicians) who prepare evil potions to harm others. Against such evil perpetrators of Hasad, Surah Falaq and Surah Nãs have been revealed.
Imãn has degenerated to such low ebb in these days that the severity of inter-family jealousy drives people to annihilate their Imãn without hesitation by enlisting the pernicious services of Kufr, of sorceress/magicians to harm and destroy even their own blood relatives. When a Mu’min dabbles in such Sihr he looses his Imãn.
May Allah Ta’ãla save us all from such terrible calamity.
There are three stages of Hasad:
- Hasad– The natural propensity. Lowly and bestial qualities are natural in man. As long as man does not act on the demands of jealousy, its presence in him will not harm him. In view of it being a natural property of the nafs, he is not responsible or liable for any sin when Hasad rises its head in his heart.
- Hasad in practise– In this stage man submits to his nafs and gives practical expression to the demands of Hasad. He sits in motion the process of vengeance and harm against the brother who he has fixed the target of Hasad. This stage is sinful. This Hasad is the most serious and vilest of sins and spiritual qualities which negates man’s virtues.
- Combating Hasad– In this stage man is rewarded by Allah Ta’ãla on account of the active opposition he offers to Hasad. This struggle is known as Mujãhadah. In this stage man regrets. He is remorseful and he repents and resolves to refrain from causing any harm in anyway whatever to the brother whom Hasad had targeted. On the contrary, he suppresses his emotional feelings of Hasad and compels himself to wish and pray for the welfare of his brother. As a result of this Mujãhadah against the nafs, he spiritually progresses, acquires considerable reward, gains Allah’s pleasure and blessings.
The remedy of Hasad is to praise the one who is the target of Hasad, to make good Duã for him and to occasionally meet him with humility. Although this remedy may be bitter pills, it is imperative to adopt it so that the heart which is the receptacle of Imãn is purified of the calamitous disease of Hasad.
May Allah Ta’ãla aid this Ummah and remove the sickness of Hasad and malice from the hearts of the Hãsideen. Ãmeen.
Source: http://www.islamictarbiyah.com/
Wednesday, March 08, 2006
Lustful Glances
Nothing happens without determination. The real treatment to prevent lustful glances is to think at that moment:
“Allah SWT is watching me now and on the Day of Judgment I will be questioned regarding this. And if Allah SWT condemns me for punishment what will happen of me?”
- By recalling this repeatedly again and again one will attain success.
- Therefore, make strong determination.
This is the only treatment. Initially for few days there will be some hardship indeed, but eventually, inshaAllah, it will become a habit. And then the gratification and peace you find in it can only be imagined of. (Basair-e-Hakeemul-e-Ummat 369)
source: Ashrafiya blog
Maulana Hakeem Akhtar Saheb reminds us of the following qudsi hadith narrated by the Prophet (pbuh):
"The gaze is a poisonous arrow from among the arrows of Iblis (satan). Whoever protected his heart and gaze from this arrow due to My fear, I will grant him the sweetness of Imân that he will perceive in his heart."
“Allah SWT is watching me now and on the Day of Judgment I will be questioned regarding this. And if Allah SWT condemns me for punishment what will happen of me?”
- By recalling this repeatedly again and again one will attain success.
- Therefore, make strong determination.
This is the only treatment. Initially for few days there will be some hardship indeed, but eventually, inshaAllah, it will become a habit. And then the gratification and peace you find in it can only be imagined of. (Basair-e-Hakeemul-e-Ummat 369)
source: Ashrafiya blog
Maulana Hakeem Akhtar Saheb reminds us of the following qudsi hadith narrated by the Prophet (pbuh):
"The gaze is a poisonous arrow from among the arrows of Iblis (satan). Whoever protected his heart and gaze from this arrow due to My fear, I will grant him the sweetness of Imân that he will perceive in his heart."
Sunday, October 09, 2005
Prescription for Spiritual Ills
PRESCRIPTION FOR SPIRITUAL ILLS
Hazrat Shibli (r.a.) went to a Hakim (Indigenous doctor) and asked if he could cure a patient who commits sins regularly.
Nearby a saintly person was sitting and collecting the straws and was murmuring: "Those who adore You (Allah) collect straws."
He called Hazrat Shibli (r.a.) and gave him the prescription.
"Take the flowers of shyness, the fruits of contentment, root of submissiveness, young shoots of grief, leaves from the tree of truth, the bark of civility and the seeds of politeness. Start grinding them in the grinder of devotion. Add daily the tears of shame. Put this mixture into the pan of your heart and bake it in the oven of fondness. When ready strain it in the strainer of the purity of the heart, mix the sugar of sweet words, cook it on the high flame of love. When the mixture is ready cool it with the air of fear of Allah. Then use it."
source: 20 Lessons for Muslim Women by Maulana Aashiq Elahi
related posts:
Strengthening Ones Iman
Renunciation
Check out Ramadhan Poem post as well.
Duas requested please.
Wasalam
Hazrat Shibli (r.a.) went to a Hakim (Indigenous doctor) and asked if he could cure a patient who commits sins regularly.
Nearby a saintly person was sitting and collecting the straws and was murmuring: "Those who adore You (Allah) collect straws."
He called Hazrat Shibli (r.a.) and gave him the prescription.
"Take the flowers of shyness, the fruits of contentment, root of submissiveness, young shoots of grief, leaves from the tree of truth, the bark of civility and the seeds of politeness. Start grinding them in the grinder of devotion. Add daily the tears of shame. Put this mixture into the pan of your heart and bake it in the oven of fondness. When ready strain it in the strainer of the purity of the heart, mix the sugar of sweet words, cook it on the high flame of love. When the mixture is ready cool it with the air of fear of Allah. Then use it."
source: 20 Lessons for Muslim Women by Maulana Aashiq Elahi
related posts:
Strengthening Ones Iman
Renunciation
Check out Ramadhan Poem post as well.
Duas requested please.
Wasalam
Tuesday, June 14, 2005
Tawakkul
TAWAKKUL
As we near the end of exam period I thought this would post would be well timed.
As for putting all one's trust in the Lord [tawakkul], the basic guidance on the subject is contained in His words (Almighty and Glorious is He) :
And when someone puts all his trust in Allah, He will be enough for him. (65:3)
--and in His words (Exalted is He) :
And put all your trust [in Allah], if you are indeed believers. (5:23)
Anas ibn Malik (R.A) is reported as having said:
"A man once rode into town on a fine she-camel of his, and he said: 'O Messenger of Allah (pbuh), shall I just leave her unattended, and put my trust in the Lord [ada'u-ha wa atawakkalu]?' So the Prophet (pbuh) told him: 'Hobble her feet with a rope, and put your trust in the Lord!'"
Ibrahim al-Khawwas (Rahmatullah Alayhi):
"The real meaning [haqiqa] of absolute trust in the Lord [tawakkul] is the detachment of fear and hope from everything apart from Allah (Almighty and Glorious is He)."
Other sayings :
"Absolute trust in the Lord [tawakkul] is living one day at a time, and dispensing with concern about tomorrow."
"Absolute trust in the Lord [tawakkul] means the banishment of doubts, and the delegation [tafwid] of one's concerns to the King of kings [Malik al-muluk]."
If some difficulty is encountered in relation to the material means [asbab], it is due to the decree of Allah (Almighty and Glorious is He), and if something is found to be easy in that regard, it is due to His facilitation (Almighty and Glorious is He). The limbs and organs of the physical body, and all the external faculties [zawahir], must therefore be actively involved in the instrumental process [mutaharrika bi's-sabab], in compliance with the commandment of Allah (Almighty and Glorious is He), while the inner being [batin] remains calmly reliant on the promise of Allah (Almighty and Glorious is He).
above extracts from Sunnipath.com Read the full article here
"If you had to adopt tawakkul (trust) on Allah in the proper meaning of tawakkul, then He will bestow rizq (sustenance) to you in the same way as the birds are being fed. They emerge (from their nests) in the morning hungry and they return in the evening satiated." (Hadith)
www.themajlis.net
As we near the end of exam period I thought this would post would be well timed.
As for putting all one's trust in the Lord [tawakkul], the basic guidance on the subject is contained in His words (Almighty and Glorious is He) :
And when someone puts all his trust in Allah, He will be enough for him. (65:3)
--and in His words (Exalted is He) :
And put all your trust [in Allah], if you are indeed believers. (5:23)
Anas ibn Malik (R.A) is reported as having said:
"A man once rode into town on a fine she-camel of his, and he said: 'O Messenger of Allah (pbuh), shall I just leave her unattended, and put my trust in the Lord [ada'u-ha wa atawakkalu]?' So the Prophet (pbuh) told him: 'Hobble her feet with a rope, and put your trust in the Lord!'"
Ibrahim al-Khawwas (Rahmatullah Alayhi):
"The real meaning [haqiqa] of absolute trust in the Lord [tawakkul] is the detachment of fear and hope from everything apart from Allah (Almighty and Glorious is He)."
Other sayings :
"Absolute trust in the Lord [tawakkul] is living one day at a time, and dispensing with concern about tomorrow."
"Absolute trust in the Lord [tawakkul] means the banishment of doubts, and the delegation [tafwid] of one's concerns to the King of kings [Malik al-muluk]."
If some difficulty is encountered in relation to the material means [asbab], it is due to the decree of Allah (Almighty and Glorious is He), and if something is found to be easy in that regard, it is due to His facilitation (Almighty and Glorious is He). The limbs and organs of the physical body, and all the external faculties [zawahir], must therefore be actively involved in the instrumental process [mutaharrika bi's-sabab], in compliance with the commandment of Allah (Almighty and Glorious is He), while the inner being [batin] remains calmly reliant on the promise of Allah (Almighty and Glorious is He).
above extracts from Sunnipath.com Read the full article here
"If you had to adopt tawakkul (trust) on Allah in the proper meaning of tawakkul, then He will bestow rizq (sustenance) to you in the same way as the birds are being fed. They emerge (from their nests) in the morning hungry and they return in the evening satiated." (Hadith)
www.themajlis.net
Sunday, May 29, 2005
Modesty of the Prophet (pbuh)
CHAPTER ON THE MODESTY OF SAYYIDINA RASULULLAH (PBUH)
Modesty plays a special part between the affairs of the creator and the created. It is mentioned in the hadith that when modesty vanishes, do as you please. Every excellence of Sayyidina Rasulullah (pbuh) reached its apex. Whatever chapter is begun, there are no words that can truly describe his qualities. Not a few incidents, but thousands bear testimony to this. Ibn 'Umar (R.A) reports, that Sayyidina Rasulullah (pbuh) did not fix his eyesight on anyone due to his exceeding modesty. He did not look at a person in the eye while meeting him face to face. Imaam Tirmidhi has mentioned two hadith as an example. The 'ulama have written that there are many types of modesty. One is the modesty of graciousness and kindness. For instance when Sayyidina Rasulullah (pbuh) made the walimah of Zaynab (R.A), after eating some people remained there and became busy in discussions. Their sitting made Sayyidina Rasulullah (pbuh) feel uneasy. He sometimes went out and sometimes came inside, because of his modesty he did not ask them to get up. In the Qur-aan Karim before the end of Surah Ahzaab this incident is mentioned. The second type of modesty is that the lover feels bashful for the beloved, even speaking becomes difficult.
The third type is the modesty of devotion, that in worship one feels humbled, and continues to go forward due to the modesty for the creator. The fourth type is to have Modesty of ones own soul. That is, one begins something with zeal, and when it remains incomplete one begins to feel ashamed of one's self, that this small deed could not be completed. It is said that this is the highest form of modesty. The one that feels modest from one's self, will surely be modest before others.
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(341) Hadith Number 1.
Abu Sa'eed Khudari (R.A) says that Rasulullah (pbuh) was more bashful than a virgin girl in her veil (purdah). When Rasulullah (pbuh) did not like something, it could be seen on his face. (Because of his excessive Modesty he did not mention it).
Commentary
The 'ulama have given two meanings for the words 'a virgin in her veil (Purdah)'. One group among the 'ulama say it means a virgin girl in her veil, that she is more shameful than that virgin girl who roams about. However every virgin is bashful, therefore the shari'ah has recognised the silence of a virgin girl as her consent for her-nikaah, as bashfulness is natural for a virgin girl, and especially the girl who is in purdah. Some 'ulama have said that by the girl in purdah, that girl is meant, who is brought up in purdah and also makes purdah from other women. It is a custom in many families, where purdah is observed from those women who go about. It is clear from this, how modest such a girl will be? The second meaning that some of the 'ulama have given is that 'in purdah' is taken metaphorically, that the modesty shown by a virgin girl (bride) on her first night is evident. (It is sad that this does not exist in many western orientated circles today).
(342) Hadith Number 2.
'Aayeshah (R.A) reports: (because of the excessive modesty of Sayyidina Rasulullah (pbuh)) "I did not have the courage to see the private parts of Rasulullah (pbuh), or that I never saw the private parts of Rasulullah (pbuh)".
Commentary
Due to the shamefastness of Sayyidina Rasulullah (pbuh) this was not possible, then how could Sayyidina Rasulullah (pbuh) himself have done so? It is natural that in the presence of a modest person, one is compelled to act modestly. In another narration it is clearly denied that never did Sayyidina Rasulullah (pbuh) see my private parts, nor did I see the private parts of Sayyidina Rasulullah (pbuh). Although 'Aayeshah (R.A) was the most informal among all the wives, she was also the most beloved. If this was his manner with her, what can be said of the others? Sayyiditina Ummi Salamah (R.A) says that when Sayyidina Rasulullah (pbuh) slept with his wife, he closed his eyes and bowed down his head, and also stressed to his wife to be calm and dignified. Ibn 'Abbaas (R.A) narrates that Sayyidina Rasulullah (pbuh) went behind the rooms to perform ghusl. Nobody saw the private parts of Sayyidina Rasulullah (pbuh). Before the advent of nubuwwah, when the Ka'bah was rebuilt Sayyidina Rasulullah (pbuh) also carried stones and brought them. According to 'Arab custom, no importance was given to concealing the private parts. Sayyidina Rasulullah (pbuh) (happen to) put his lungi under the stone, and immediately became unconscious (due to modesty) and fell down, whereas, at that time the shar'ee injunctions were not even revealed.
Shamaa-il Tirmidhi
www.inter-islam.org
Modesty plays a special part between the affairs of the creator and the created. It is mentioned in the hadith that when modesty vanishes, do as you please. Every excellence of Sayyidina Rasulullah (pbuh) reached its apex. Whatever chapter is begun, there are no words that can truly describe his qualities. Not a few incidents, but thousands bear testimony to this. Ibn 'Umar (R.A) reports, that Sayyidina Rasulullah (pbuh) did not fix his eyesight on anyone due to his exceeding modesty. He did not look at a person in the eye while meeting him face to face. Imaam Tirmidhi has mentioned two hadith as an example. The 'ulama have written that there are many types of modesty. One is the modesty of graciousness and kindness. For instance when Sayyidina Rasulullah (pbuh) made the walimah of Zaynab (R.A), after eating some people remained there and became busy in discussions. Their sitting made Sayyidina Rasulullah (pbuh) feel uneasy. He sometimes went out and sometimes came inside, because of his modesty he did not ask them to get up. In the Qur-aan Karim before the end of Surah Ahzaab this incident is mentioned. The second type of modesty is that the lover feels bashful for the beloved, even speaking becomes difficult.
The third type is the modesty of devotion, that in worship one feels humbled, and continues to go forward due to the modesty for the creator. The fourth type is to have Modesty of ones own soul. That is, one begins something with zeal, and when it remains incomplete one begins to feel ashamed of one's self, that this small deed could not be completed. It is said that this is the highest form of modesty. The one that feels modest from one's self, will surely be modest before others.
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(341) Hadith Number 1.
Abu Sa'eed Khudari (R.A) says that Rasulullah (pbuh) was more bashful than a virgin girl in her veil (purdah). When Rasulullah (pbuh) did not like something, it could be seen on his face. (Because of his excessive Modesty he did not mention it).
Commentary
The 'ulama have given two meanings for the words 'a virgin in her veil (Purdah)'. One group among the 'ulama say it means a virgin girl in her veil, that she is more shameful than that virgin girl who roams about. However every virgin is bashful, therefore the shari'ah has recognised the silence of a virgin girl as her consent for her-nikaah, as bashfulness is natural for a virgin girl, and especially the girl who is in purdah. Some 'ulama have said that by the girl in purdah, that girl is meant, who is brought up in purdah and also makes purdah from other women. It is a custom in many families, where purdah is observed from those women who go about. It is clear from this, how modest such a girl will be? The second meaning that some of the 'ulama have given is that 'in purdah' is taken metaphorically, that the modesty shown by a virgin girl (bride) on her first night is evident. (It is sad that this does not exist in many western orientated circles today).
(342) Hadith Number 2.
'Aayeshah (R.A) reports: (because of the excessive modesty of Sayyidina Rasulullah (pbuh)) "I did not have the courage to see the private parts of Rasulullah (pbuh), or that I never saw the private parts of Rasulullah (pbuh)".
Commentary
Due to the shamefastness of Sayyidina Rasulullah (pbuh) this was not possible, then how could Sayyidina Rasulullah (pbuh) himself have done so? It is natural that in the presence of a modest person, one is compelled to act modestly. In another narration it is clearly denied that never did Sayyidina Rasulullah (pbuh) see my private parts, nor did I see the private parts of Sayyidina Rasulullah (pbuh). Although 'Aayeshah (R.A) was the most informal among all the wives, she was also the most beloved. If this was his manner with her, what can be said of the others? Sayyiditina Ummi Salamah (R.A) says that when Sayyidina Rasulullah (pbuh) slept with his wife, he closed his eyes and bowed down his head, and also stressed to his wife to be calm and dignified. Ibn 'Abbaas (R.A) narrates that Sayyidina Rasulullah (pbuh) went behind the rooms to perform ghusl. Nobody saw the private parts of Sayyidina Rasulullah (pbuh). Before the advent of nubuwwah, when the Ka'bah was rebuilt Sayyidina Rasulullah (pbuh) also carried stones and brought them. According to 'Arab custom, no importance was given to concealing the private parts. Sayyidina Rasulullah (pbuh) (happen to) put his lungi under the stone, and immediately became unconscious (due to modesty) and fell down, whereas, at that time the shar'ee injunctions were not even revealed.
Shamaa-il Tirmidhi
www.inter-islam.org
Tuesday, May 03, 2005
Renunciation
Renunciation
Ibn Ajiba explained that the definition of renunciation (zuhd) is:
For the heart not to be attached to other than Allah.
Then, he stated that, Renunciation is a means for Love, for the Prophet (peace and blessings be upon him) said,
"Have renunciation of worldly matters, and Allah will love you." [Ibn Majah, Hakim, and Bayhaqi]
Renunciation is the means of travelling to Allah and reaching Him, for there is no spiritual travelling for a heart that is attached to anything other than the Beloved. [Ibn Ajiba, Mi`raj al-Tashawwuf, 14]
www.Sunnipath.com
Ibn Ajiba explained that the definition of renunciation (zuhd) is:
For the heart not to be attached to other than Allah.
Then, he stated that, Renunciation is a means for Love, for the Prophet (peace and blessings be upon him) said,
"Have renunciation of worldly matters, and Allah will love you." [Ibn Majah, Hakim, and Bayhaqi]
Renunciation is the means of travelling to Allah and reaching Him, for there is no spiritual travelling for a heart that is attached to anything other than the Beloved. [Ibn Ajiba, Mi`raj al-Tashawwuf, 14]
www.Sunnipath.com
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