BARA SYUHADA

There are four kinds of men. One is who has no tongue and no heart and he is a man of ordinary position, dull and lowly, who does not count on Allah and one who has nothing good in him. He and people like him are the chaff which has no weight, unless Allah covers them with His mercy and guides their heart towards belief in Himself and moves the organs of their body in obedience to Himself. Beware that we do not become one of them and do not entertain them nor mind them nor yet stand among them. These are the people of chastisement and wrath and anger of Allah; they are the inhabitants of fire and its inmates. We seek refuge in Allah from them. You should on the contrary be equipped with Divine knowledge and be among the teachers of good and guides for religion and its leaders and inviters thereto. So beware that you should come to them and invite them to obedience to Allah and warn them against sinning against Allah. Thus you will be a fighter in the cause of Allah and you will be given the rewards of prophets and Messengers of Allah. The Holy prophet (may peace and blessings of Allah be upon him) said to Ali:
If Allah gives guidance to one person through your guiding him, it is better for you than that on which the sun rises.

The other kind of person has got a tongue but no heart; he speaks on wisdom but does not act according to it. He calls people to Allah but himself flees from Him. He abhors defects in others but he himself persists in a similar defect in himself. He shows to others his piety but contends with Allah by committing major sins. And when he is alone he is like a wolf in clothes. Here is a person against whom the Prophet has warned. He has said:
The thing to be most afraid of and which I am afraid of in respect of my followers is the evil learned men.
We seek the refuge of Allah from such learned men. So you should keep away from such a man and run away from him, lest you should be carried away by the sweetness of his talk and then the fire of his sin will burn you and the filth of his inside and heart should kill you.
There is a third kind of man who has a heart but no tongue and he is a believer. Allah has screened him away from His creation and hung round him His curtains and given him an insight into the blemishes of his own self and enlightened his heart and made him aware of the mischiefs of mixing with people and of the evil of talking and speaking and who has become sure that safety is in silence and retirement in a corner, as the Prophet (sallallahu'alayhi wa sallam) has said: "Whoever kept silent attained to salvation." And as further he has said: "Surely the service of Allah consists of ten parts, nine of which are in silence." Thus this man is a friend of Allah in His secrets, protected, possessing safety and plenty of intelligence, companion of the Beneficent Allah, blessed with His favors and as for good, everything good is with him. So mind, you must keep company with such a man and mix with him and render him service and endear yourself to him by fulfilling the needs which he may feel, and providing him with things which will give ease and comfort. If you do these things Allah will love you and choose you and include you in the company of His friends and pious servants together with His blessings, if it pleases Him.
The fourth kind of man is one who is invited to the world invisible, clothed in dignity, as it is related in the tradition:
Whoever learns and acts upon his learning and imparts it to others is invited to the world invisible and made great.
Such a man is possessed of the knowledge of Allah and His sign and his heart is made the repository of the rare things of His knowledge and He intimates to him such secrets as He has kept hidden from others and He has selected him and drawn him towards Himself and guided him and raised him towards Himself and expanded his heart for the acceptance of these secrets and points of knowledge and made him a worker in His cause and inviter of Allah's servants to the path of virtue and warner against the chastisements of evil deeds and an argument of Allah in their midst, a guide and a rightly-guided man, an intercessor and one whose intercession has been accepted, a truthful man and one who verifies the truth of others, a deputy of Allah's prophets and messengers, on whom be the blessings of Allah.
So this man is the end and culminating point of mankind and there is not station above this, excepting that of prophethood. So it is your duty to beware that you do not oppose such a man and be averse to him and keep away from him and be hostile to him and avoid accepting him and being attentive towards what he says and admonishes. So verily safety lies in what such a man says and also in his company, and destruction and misguidance in what is besides him; except such men whom Allah gives power and assistance towards truth and mercy.
So I have divided mankind for you (into four divisions). Now you have to look at your own self if you have an observant mind and save yourself in the light of it if you are anxious to save it, having love for it. May Allah guide us and you towards what He loves and is pleased with, in this world and the hereafter!

From Futuh Al-Ghaib, 33rd Discourse by Abdul Qadir Jilani

As for the ritual prayer of the spiritual elite [salat al-khassa], it serves to alert the wakeful, the humbly submissive, the vigilant, the guardians of hearts, the welcome guests of the All-Merciful [ar-Rahman] (may they enjoy the good pleasure of Allah, and may His peace be upon them all). A good description of it is related in the following report:

Yusuf ibn 'Isam was passing through one of the large congregational mosques [jami' min jawami'] of Khurasan, when he came across an enormous circle [halqa] of people. He stopped to ask someone about it, and he was told: "That is the circle of Hatim. He is speaking on the subjects of abstinence [zuhd] and pious caution [wara'], and about fear and hope." Yusuf then turned to his companions and said: "Come on, let us ask him a question on the subject of the ritual prayer [salat]! Then, if he gives us a satisfying answer, we shall sit with him and join his circle."

He thereupon went up to Hatim, saluted him with the greeting of peace [sallama 'alai-hi], and said:

"May Allah bestow His mercy upon you [rahima-ka 'llah]! I have a question I wish to put to you."

"Go ahead and ask it," said Hatim, and the following conversation then took place between the two of them:

Yusuf said: "I wish to ask you about the ritual prayer [salat]."

Hatim said: "Do you wish to ask me about its significance as a spiritual experience [ma'rifa], or about the discipline [adab] to be observed in its performance? There are two distinct questions here, requiring two separate answers."

Yusuf said: "In that case, let me ask you about the discipline [adab] to be observed in its performance."

Hatim said: "It means that you rise to the occasion, and walk [to the place of worship] with an attitude of total dedication [ihtisab]. It means that you begin the actual prayer with the appropriate intention [niyya], and pronounce the declaration of Allah's Supreme Greatness [by saying 'Allahu Akbar'] in a spirit of glorification [tukabbiru bi't-ta'zim]. It means that you recite [from the Qur'an] with a clear and distinct enunciation [tartil]. It means that you perform the act of bowing with humility [tarka'u bi'l-khushu'], the act of prostration with submissiveness [tasjudu bi't-tawadu'], the testimony with sincerity [tatashahhadu bi'l-ikhlas], and the salutation with a feeling of compassion [tusallimu bi'r-rahma]."

Yusuf's companions then prompted him to ask about its significance as a spiritual experience [ma'rifa], so he went ahead and asked this second question, to which Hatim responded by explaining:

"It means that you set the Garden of Paradise to your right, the Fire of Hell to your left, the Bridge [as-Sirat] beneath your feet, and the Balance [al-Mizan] beneath your eyes, and [that you worship] the Lord as if you could see Him, for, even if you do not see Him, He does see you."

"O young man [ya shabb]," said Yusuf, "how long have you been performing this kind of ritual prayer [salat]?"

"For twenty years," said Hatim.

Yusuf said to his companions: "Come now, let us commit ourselves to peforming such a prayer [salat] for the next fifty years!" Then he turned to Hatim and asked him: "Where did you find out about this?"

Hatim replied: "From those books of yours, which you used to dictate to us!"

The traditional report [hadith] of Abu Hazim al-A'raj ["the Lame"] (may Allah bestow His mercy upon him) is highly relevant to this whole topic, so we shall now proceed to recount it. To quote the actual words of Abu Hazim al-A'raj (may Allah bestow His mercy upon him):

"One day, while I was at the seashore, one of the Companions of Allah's Messenger (Allah bless him and give him peace) came up to me and said: 'O Abu Hazim, do you know how to perform the ritual prayer [a-tuhsinu an tusalliya]?'

" 'How could I not know how to perform the ritual prayer,' said I, 'since I am thoroughly familiar with its strictly obligatory elements [fara'id], as well as with the customary observances [ma'stanna] established by Allah's Messenger (Allah bless him and give him peace)?'

" 'O Abu Hazim,' he then said to me, 'what is required of you, as an obligatory duty [fard], before you stand ready to perform the ritual prayer [salat]?'

" 'There are six requirements,' I replied.

" 'What are they?' he asked.

"I said: 'They are (1) a state of ritual purity [tahara], (2) covering oneself [to conceal the private parts] [istitar], (3) choosing a suitable spot on which to perform the prayer [ikhtiyar mawdi' as-salat], (4) standing ready to perform the prayer [al-qiyam ila 's-salat], (5) formulating the intention [niyya], and (6) facing toward the Qibla [direction of the Ka'ba in Mecca].'

" 'O Abu Hazim,' he asked me next, 'with what intention [niyya] do you set out from your house toward the mosque [masjid]?'

" I said: 'With the intention to visit [the place of worship] [bi-niyyat az-ziyara].'

"He said: 'With what intention [niyya] do you enter the mosque [masjid]?'

" I said: 'With the intention to perform an act of worship [bi-niyyat al-'ibada].'

" He said: 'With what intention [niyya] do you stand ready to perform the ritual prayer [salat]?'

" I said: 'With the intention of servitude [bi-niyyat al-'ubudiyya], acknowledging the state of servitude to Him.'"

Abu Hazim (may Allah bestow His mercy upon him) then continued his account of his conversation with the Companion of the Prophet (Allah bless him and give him peace):

"He came closer to me, and said: 'O Abu Hazim, with what do you confront the Qibla?'

" I said: 'With three obligatory observances [fara'id] and one customary practice [sunna].'

" He said: 'And what are they?'

"I said: 'Facing toward the Qibla is an obligatory observance [fard]. Formulating the intention [niyya] is an obligatory observance [fard]. The initial declaration of Allah's Supreme Greatness [at-takbirat al-ula] is also an obligatory observance [fard]. The act of raising the hands is a customary practice [sunna].'

"He said: 'In how many instances is pronouncing the declaration of Allah's Supreme Greatness [takbir] required of you as an obligatory observance [fard], and how often as a customary practice [sunna]?'

"I said: 'The basic principle of takbir [the affirmation of the Supreme Greatness of Allah] is expressed through ninety-four takbira's [utterances of the declaration: "Allahu Akbar (Allah is Supremely Great!)"]. Five of these are strictly obligatory [fard], while all the rest of them are customary [sunna].'

"He said: 'With what do you mark the opening of the ritual prayer [bi-ma tastaftihu 's-salat]?'

"I said: 'With the affirmation of Allah's Supreme Greatness [bi't-takbir].'

"He said: 'And what [element of the prayer] is its manifest proof [burhan]?'

"I said: 'Its Qur'anic recitation [qira'a].'

"He said: 'And what is its jewel, its very essence [jawhar]?'

"I said: 'Its glorification [of the Lord] [tasbih].'

"He said: 'And what is its animation [ihya']?'

"I said: 'Its humble submission [khushu'].'

"He said: 'And what is its humble submission [khushu']?'

"I said: 'Fixing one's gaze on the spot where the act of prostration [sujud] is to be performed.'

"He said: 'And what is its solemn dignity [waqar]?'

"I said: 'Its state of calm tranquillity [sukun].'

"He said: 'And what is its consecration [tahrim]?'

"I said: 'The [initial] declaration of Allah's Supreme Greatness [takbir].'

"He said: 'And what is its deconsecration [tahlil]?'

"I said: 'The [concluding] salutation [taslim].'

"He said: 'And what is its emblem [shi'ar]?'

"I said: 'The glorification [of the Lord] [tasbih] when its performance has been duly completed.'

"He said: 'And what is the key to all of that, O Abu Hazim?'

"I said: 'The ritual ablution [wudu'].'

"He said: 'And what is the key to the ritual ablution [miftah al-wudu']?'

"I said: 'The invocation of Allah's Name [tasmiya].'

"He said: 'And what is the key to the invocation of Allah's Name [miftah at-tasmiya]?'

"I said: 'The intention [niyya].'

"He said: 'And what is the key to the intention [miftah an-niyya]?'

"I said: 'Certitude [yaqin].'

"He said: 'And what is the key to certitude [miftah al-yaqin]?'

"I said: 'Absolute trust [in the Lord] [tawakkul].'

"He said: 'And what is the key to absolute trust [miftah at-tawakkul]?'

"I said: 'Fear [khawf].'

"He said: 'And what is the key to fear [miftah al-khawf]?'

"I said: 'Hope [raja'].'

"He said: 'And what is the key to hope [miftah ar-raja']?'

"I said: 'Patience [sabr].'

"He said: 'And what is the key to patience [miftah as-sabr]?'

"I said: 'Contentment [rida].'

"He said: 'And what is the key to contentment [miftah ar-rida]?'

"I said: 'Worshipful obedience [ta'a].'

"He said: 'And what is the key to worshipful obedience [miftah at-ta'a]?'

"I said: 'Acknowledgment [of truth and reality] [i'tiraf].'

"He said: 'And what is the key to acknowledgment [of truth and reality] [miftah al-i'tiraf]?'

"I said: 'Acknowledgment of the Divine Oneness and Lordship [al-i'tiraf bi'l-wahdaniyya wa 'r-rububiyya].'

"He said: 'And by what means did you become acquainted with all of that?'

"I said: 'Through knowledge ['ilm].'

"He said: 'And by what means did you acquire knowledge ['ilm]?'

"I said: 'Through the process of learning [ta'allum].' "He said: 'And by what means did you pursue the process of learning [ta'allum]?'

"I said: 'Through intelligence ['aql].'

"He said: 'And by what means did you acquire intelligence ['aql]?'

"I said: 'There are two kinds of intelligence [al-'aql 'aqlan]. For the making of one kind of intelligence, Allah is solely responsible, to the exclusion of His creatures. The other kind of intelligence is one that human beings can develop, through the discipline of training and education. When the two kinds are combined together as a team, each of them assists and supports the other.'

"He said: 'And by what means did you accomplish all of that?'

"I said: 'Through the enabling grace [of Allah] [tawfiq]. May Allah enable us, and you, to succeed in achieving that which is worthy of love and approval.'

"Then he said: 'By Allah, you have already perfected the keys to the Garden of Paradise! So let me hear your answers to the following questions:

(1) What is the obligatory duty [fard] that you must perform?

(2) What is the obligatory duty of the obligatory duty [fard al-fard]?

(3) What is an obligatory duty that leads to an obligatory duty [fard yu'addi ila fard]?

(4) What is the customary practice [sunna] that is included within the obligatory duty [fard]?

(5) What is a customary practice [sunna] by which the obligatory duty [fard] is completed?

"I answered his questions as follows:

'(1) As for the obligatory duty [fard], that is the ritual prayer [salat].

(2) As for the obligatory duty of the obligatory duty [fard al-fard], that is the state of ritual purity [tahara].

(3) As for an obligatory duty that leads to an obligatory duty [fard yu'addi ila fard], that refers to your taking water in your right hand, and using it to wash your left hand.

(4) As for the customary practice [sunna] that is included within the obligatory duty [fard], that refers to your making water flow between your fingers and toes [when performing the ritual ablution].

(5) As for a customary practice [sunna] by which the obligatory duty [fard] is completed, that is circumcision [khitan].'

"He said: 'You have not left yourself vulnerable to any charge that might be brought against you, O Abu Hazim!

First Target-Reform of Self

Like other divine religions Islam also keeps the reform of man's self as the first item in its programme of reforms.

It makes the human self as the first target of its efforts and sows the seeds of the Islamic teachings in its depths, so that self and training become inseparable.

The teachings of the Prophets lasted till the Doomsday and around them gathered the group of faithful people. Its secret was this that the self of man was the objective of all its work and it was the axis of all its activities. Their teachings were not like something externally pasted that they could be separated from men in the movements of their daily life.

These were not like the paint or varnish that could be worn out by the passage of time. They had imbibed their principles and teachings into the depths of man's hearts, which had turned into a very strong power that could keep it safe from the wickedness of men's nature and could rule over their decisions. Many times some divine religions raised objections against the society and its structure, and governments and its nature, and also presented remedies for the ills which had appeared in these quarters.

Inspite of this, the nature of all the divine religious has been this that they kept righteous self as the basis of an their programmes of reform, and considered firm and strong moral character as a permanent guarantee for the establishment and upkeep of every civilization.

But this does not mean that the importance of those who are striving for the construction of a better government and society is being reduced, or that their efforts are considered to be less important.. No. Not at all. Here an attempt is being made to make the people realize the value of the reform of man's self for the safety of life and for the security of healthy and virtuous living..

The self that has become wicked can only spread disruption and disorder in the system of government, and can make use of the enforcement of the laws of that system for meeting its mean and wicked objectives. But a purified and noble self will perform the responsible task of stitching the tears in the garment of the environment and repairing it. It will try to enhance society's greatness and decency. It will consider it its responsibility to bring in regularity in the use of power, and to remove all kinds of defects from the government.

It is like a judge. If he is well trained and decent, he can reform the defects of the law by his selfless decisions and just orders. But a cruel and unkind judge can show indifference to the correct commands and authorities. Same is the condition of the self, when it is confronted with the ideas and views of the world, and personal likes and interests.

That is why the reform of the self is the first foundation pillar of the supremacy of virtue in this life.

If no attention is paid to the reform of the individuals (selves), this world becomes the dominion of the dark forces, men's present and future will be ruled by corruption. That is why Allah says:

"Verify, Allah mil never change the condition of a people until they change it themselves. But when Allah wills a

people's punishment, there can be no turning it back, nor will they find, beside Him any to protect." (Ra'ad.. 11)

Stating the cause of the corrupt communities, Allah says:

"Like (the deeds of) the people of Pharaoh and of those before them; they rejected the signs of Allah and Allah punished them for their crimes; for Allah is Strong and Strict in punishment " because Allah will never change the Grace which He has bestowed on a people until they change what is in their (own) souls,"

(Anfal ..52-53)

From the viewpoint of reform and training, Islam considers this matter in its two aspects:

The first aspect is this: Every self has a decent and pure nature in itself which rushes towards righteousness and good, and feels happy on getting it. It hates wickedness and evil. It becomes sad and sorry on committing it. It sees the extension and development of its existence and the health of its life in truth and justice.

With this there is its second aspect also. Every self has in it exciting emotions and Satanic inclinations, which turn it away from the right path. They present harmful acts in a glamorous way and throw it into the pit of meanness and lowliness. We are not interested in talking a survey of the principles and elementary of these harmful inclination from a historical point of view so that it may be ascertained whether these emotions or desires enter the human nature from outside or whether they are ingrained in the nature itself. We are concerned with the fact that both these conditions are found in men, which are locked in mutual struggle for attaining leadership for guiding man's life. And whatever kind of leadership man accepts decides his final destination. Allah says:

"By the soul, and the proportion and the order given to it; and its enlightenment as to its wrong and its right; truly he succeeds who purifies it, and he fails who corrupts it"

(Shams: 7-10)

The achievement of Islam is this that it helps man fully, so that he may be able to make his nature strong and firm, he may make its rays more bright and more illuminating, and in its guidance and leadership may successfully complete his long journey of life.

Similarly it also prepares man to be free from the ways of wickedness and the inciting of the devil, because these try to mislead him and turn him away from the right path, and finally cause him to fall from his high rank.



Islam is Religion of Nature

Islam has called itself a 'Natural Religion' which is free from all these impurities :

"So (O Prophet) set your face steadily and truly to the faith. (Establish) Allah's nature on which He has framed mankind. There is no change in what Allah has created; that is the standard religion; but most among mankind do not understand." (Rum: 30)

The function of the eye is to see until there is some disturbance in it. The ear hears the sound till it becomes deaf. The function of the nature is to follow the right path, and to rush towards it with such alacrity as the water rushes down from a height, unless it is overcome by corruption and wickedness, which may take its reins in hands and turn it away from the path of righteousness and blessings.

The disturbing things, which corrupt nature are sometimes the result of the past centuries or sometimes they are the creation of the lowly environment and ha bits and customs, or both these things together are responsible for the disturbances. These things are a great danger for the nature of man. They cause a variety of diseases in it. The real jihad of a reformer is to fight these inhibitions and customs and to weaken their strength. He tries to relieve Nature of these dangers in order that its original purity may be regained and it may be able to fulfil its real responsibility. Islam has given a full clarification of this method.

After explaining the natural religion in the above quoted verses, the holy Quran says immediately thereafter :

"Turn back in repentance to Him, and fear Him; Establish regular prayers, and be not you among those who join gods with Allah, those who split up and become sects, each party rejoicing in that which is with itself:" (Rum: 31-32)

To encourage faith in place of disbelief, righteousness in place of wickedness, to adopt the policy of fearing God, in place of disturbed thoughts in respect of Allah the righteous people's unity of thought and action-these are the manifestations that show that man has remained on the righteous nature. This has been clarified in the following verse of the Quran:

"We indeed created man in the best of moulds, then we have abased him to be the lowest of the low, except such as believe and do righteous deeds." (At-Teen: 4-6)

What is the best mould or form of man? The understanding of Truth and adopting it, fulfilment of its requirements and meeting of its demands. This is called the attachment to virtuousness and decency, and consideration of these two good qualities in man's individual and collective life is the real achievement. And attempts to make them operative in all the departments of life is the real mould and form.

But there is a very large number of people who do not reach this high level. They remain attached to the earth only. They follow their own desires, and express disobedience of God's commands. In this way they fall to the lowest level Quran has called this " Asfala safileen" (lowest of the low), to which Allah has thrown such people. To throw the men of such nature to the lowest level is according to the divine law regarding guidance and transgression. And these laws are true and based on justice. The holy Quran mentions them as under:

"And Allah will not mislead a people after He has guided them, in order that He may make clear to them what to fear (and avoid)-for Allah has knowledge of all things." (Tauba: 115).

In Surah A'raf this law of guidance and transgression has been mentioned thus:

"Those who behave arrogantly on the earth in defiance ofright-them I will turn away from My signs; even if they see all the signs, they will not believe in them; And if they see the way of right conduct, they will not adopt it as the way of error is the way they will adopt; for they rejected Our signs, and failed to take warning from them." (A'raf: 146)

Who is it then that remains on the 'best mould' and keeps himself away from the indignities of the world? In the verses of the Surah At-Teen occurring immediately after those quoted above the answer is given: "Except such as believe and do the righteous deeds." (At-Teen)

In the foregoing pages we have seen that the outcome of Faith and the Righteous Deeds is the excellence of moral character.



There is a Counter to the Wicked Nature

Islam's stand ,vis-a-vis man's pure nature and its strength and firmness has been discussed. As regards its dealings with the devil-like natures, that has also been made clear. Islam warns mischievous-natured people. It entrusts its reins in the hands of the healthy intellect; it encourages it to bow down to the pure nature and to surrender itself to Allah. The prophet has hinted at some of these kinds of natures :

"The son of Adam reaches the old age and two of his habits do not leave him. One is greed and the second is the unending succession of hopes."(Muslim)

"The worst evil found in man is the frightening cowardice and the un-dignifying miserliness."(Abu Daud )

"If the son of Adam is given a valley of gold, he will desire to have another one. And if the other is also given, he will be greedy to have the third one. The hunger of Adam's son will not be satisfied except when his remains are mixed with the dust. And the one who turns to Allah, Allah accepts his repentance." (Bukhari)

The holy Quran has mentioned some of the habits in the Surah Ale Imran :

"Fair in the eyes of men is the love of things they covet, women and sons; heaped up hoards of gold and silver; horses branded (for blood and excellence) ; and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in the nearness to Allah is the best of the goals (to return to)."(Ale-Imran: 14)

The first thing Islam wants man to pay attention to is this that to run after the carnal desires of the self and to follow its unending demands will never satisfy self and make it contented. Truth and right path will not be acceptable to it. The condition of the self is that when its one desire is satisfied, it immediately demands to have some other desire satisfied. It is always busy in eating, drinking, and having a good time, and greedy with desire to have more and more of everything. It has no hesitation in committing sin and acts of aggression and cruelty. Therefore, Quran has forbidden men to follow the desires that have been considered haram :

"Nor follow you the lusts (ofyour heart), for they will mislead you from the path of Allah; for those who wander astray from the path of Allah, is a penalty grievous, for that they forget the Day of Account."

(Saad: 26)

The policy of the infidels and the necessity of opposing it and its importance have been mentioned in these words: "If the Truth had been in accord with their desires, truly the heavens and the earth and all beings therein would have been in confusion and corruption ! Nay, We have sent them their admonition, but they turn away from their admonition." (Muminun.. 71)

It is necessary that a distinction be made between the forbidden desires of the self and the lawful desires, because some so-called religious people have mixed up these two very dangerously.

If man wants to enjoy the goods of the world, then there is nothing wrong in it, but it is a very serious error that this kind of lawful demands and desires has also been included in the list of forbidden, wicked acts. Its consequence is this that man satisfies his lawful and respectable desires, but his conscience becomes like the conscience of those people who accept crimes as lawful and adopt them willingly. In this way their conscience

When he realises that he has committed a mistake, and that sin is an inevitable part of his life, then he commits more serious sins and indulges in the strictly forbidden acts. In other words this time he becomes a criminal and a sinner in the real sense of the word.

The holy Quran has paid special attention to this aspect and has very clearly declared the pure desires of the self and the lawful wishes as proper and lawful, and provided it with a chance to use halal and clean things. It declared any interference of narrowness and inhibition in this respectable and lawful sphere by way of any checks on the self as bad and obscene, because it opens the gate for obscene acts and sinning.

"O you people I Eat on earth what is lawful (hala) and clean (tayyib) and do not follow the footsteps of

Satan Indeed, he is an open enemy for you. He will command you (to do) what is evil and indecent and induce you

It is a fact that to put restrictions on the consumptions of what is lawful (hala) and clean (tayyib) is nothing but levelling false charges against Allah, and this thing amounts to evil and indecency which Satan commands men to do. Islam does not like to repress such natures and inclinations with force and punishment, nor does it want to placate or Batter them, but Islam follows a balanced method which is free of any kind of excess.



Morality holds the Reins

As the rules and regulations of the healthy nature are secure in faith and reform and they have no connection with heresy and agnosticism, similar is the case of the rebellious natures and habits.

In both the cases only a strong and firm moral character can control it. Where the holy Quran has mentioned man's weakness, his anxiety, his richness and indifference, there it has also made it clear that the remedy of these indignities lies in following the path of religion.

"Truly man was created very impatient; fretful when evil touches him; and niggardly when good reaches him ; not so those devoted to prayer, those who remain steadfast to their prayer; and those in whose wealth is recognised right for (the needy) who asks and him who is prevented (for some reason from asking) ; and those who hold to the Truth of the Day of Judgment; and those who fear the displeasure of their Lordjor the Lord's displeasure is the opposite of peace and tranquillity; and those who guard their chastity." (.41-Ma'arij.. 19-29)

It is common knowledge that good moral character does not develop suddenly. Nor does it become strong and firm in the beginning. It requires consistency and gradualness. And in strengthening it there come many stages.

That is the reason why in its nourishment and growth it is required to perform such acts that have to be repeated. The quality that is developed should have consistency, e.g. prayer, fasting, Hajj, Zakat, and the performance of other forms of worship, confirmation of the Day of the Judgment, and to be fearful of its punishments, etc.

When the rebellious natures insist on their acts and are steadfast on their wrong stance, and continue to attempt to traverse the wrong path from time to time, then to check and prevent it no fixed and temporary remedy can be found.

Their transgression and intensity can be brought to the normal level only by such an activist who is more strong and powerful than them and who may be able to bring them to a balanced level.

The long and short of the discussion is that Islam respects the human nature and considers its teachings as the voice of that nature. It warns the rebellious natures and reforms their point of view. Those forms of worship which have been made compulsory in Islam are such as strengthen the human nature and turn the wind of desires to the right direction.

And these forms of worship do not perform their duties satisfactorily and the desired objective cannot be obtained from them unless they generate the excellent moral character and the tendency to exemplary treatment of others.





When he realises that he has committed a mistake, and that sin is an inevitable part of his life, then he commits more serious sins and indulges in the strictly forbidden acts. In other words this time he becomes a criminal and a sinner in the real sense of the word.

The holy Quran has paid special attention to this aspect and has very clearly declared the pure desires of the self and the lawful wishes as proper and lawful, and provided it with a chance to use halal and clean things. It declared any interference of narrowness and inhibition in this respectable and lawful sphere by way of any checks on the self as bad and obscene, because it opens the gate for obscene acts and sinning.

"

O you people! Eat on earth what is lawful (halal) and clean (tayyib) and do not follow the footsteps of Satan, Indeed, he is an open enemy for you. He will command you (to do) what is evil and indecent and induce you to say about Allah that which you do not know." (AI-Baqarh : 168-169)

It is a fact that to put restrictions on the consumptions of what is lawful (hala) and clean (tayyib) is nothing but levelling false charges against Allah, and this thing amounts to evil and indecency which Satan commands men to do. Islam does not like to repress such natures and inclinations with force and punishment, nor does it want to placate or Batter them, but Islam follows a balanced method which is free of any kind of excess.



Morality holds the Reins

As the rules and regulations of the healthy nature are secure in faith and reform and they have no connection with heresy and agnosticism, similar is the case of the rebellious natures and habits.

In both the cases only a strong and firm moral character can control it. Where the holy Quran has mentioned man's weakness, his anxiety, his richness and indifference, there it has also made it clear that the remedy of these indignities lies in following the path of religion.

"

Truly man was created very impatient; fretful when evil touches him; and niggardly when good reaches him ; not so those devoted to prayer, those who remain steadfast to their prayer; and those in whose wealth is recognised right for (the needy) who asks and him who is prevented (for some reason from asking) ; and those who hold to the Truth of the Day of Judgment; and those who fear the displeasure of their Lordjor the Lord's displeasure is the opposite of peace and tranquillity; and those who guard their chastity."

(Ma'arij.. 19-29)

It is common knowledge that good moral character does not develop suddenly. Nor does it become strong and firm in the beginning. It requires consistency and gradualness. And in strengthening it there come many stages.

That is the reason why in its nourishment and growth it is required to perform such acts that have to be repeated. The quality that is developed should have consistency, e.g. prayer, fasting, Hajj, Zakat, and the performance of other forms of worship, confirmation of the Day of the Judgment, and to be fearful of its punishments, etc.

When the rebellious natures insist on their acts and are steadfast on their wrong stance, and continue to attempt to traverse the wrong path from time to time, then to check and prevent it no fixed and temporary remedy can be found.

Their transgression and intensity can be brought to the normal level only by such an activist who is more strong and powerful than them and who may be able to bring them to a balanced level.

The long and short of the discussion is that Islam respects the human nature and considers its teachings as the voice of that nature. It warns the rebellious natures and reforms their point of view. Those forms of worship which have been made compulsory in Islam are such as strengthen the human nature and turn the wind of desires to the right direction.

And these forms of worship do not perform their duties satisfactorily and the desired objective cannot be obtained from them unless they generate the excellent moral character and the tendency to exemplary treatment of others.
Imam Ghazali (RA)

1. Seeking refuge with Allah from Shaytan. Allah the Most High said, “And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing.” [41:36]
2. Recitation of the two soorahs al-Falaq and an-Nas, as they have wondrous effect in seeking refuge with Allah from his evil, weakening Shaytan and protection from him. This is why the Messenger, sallallahu `alayhi wa sallam, said: “No person seeks refuge with anything like the Mu`awwidhatayn (soorahs al-Falaq and an-Nas)”. [an-Nasaa’i, 5337]
3. Recitation of Ayat al-Kursi (2:255).
4. Recitation of soorah al-Baqarah. The Messenger, sallallahu `alayhi wa sallam, said, “The house in which al-Baqarah is recited is not approached by Shaytan.” [Muslim]
5. The final part of al-Baqarah. The Messenger, sallallahu `alayhi wa sallam, said, “Whoever recites the two last verses of al-Baqarah at night they will suffice him.” [Muslim]
6. Recitation of the beginning of soorah Mu’min (Ghafir), until His saying, “wa ilayhi-l-maseer” (to Him is the destination). (i.e. “Ha. Meem. The revelation of the Book is from Allah, the Exalted in Might, the Knowing, the forgiver of sin, acceptor of repentance, severe in punishment, owner of abundance. There is no deity except Him; to Him is the destination.” [40:1-2])
7. Saying “la ilaha ill Allah wahdahu la sharika lah, lahul mulku wa lahul hamdu wa huwa `ala kulli shay’in qadir” (there is nothing worthy of worship except Allah, He has no partner, His is the Dominion and Praise, and He is able to do all things) a hundred times.
8. The most beneficial form of protection from Shaytan: abundance of remembrance of Allah, the Exalted.
9. Ablution and prayer, and they are from among the greatest means of protection, especially at the time of emergence of anger and desire.
10. Abstinence from excess speech, food and mixing with people.

Imam Ibn ul Qayyim al Jawziyyah
Summarized from Bida’i` al-Fawa’id (304-308)

"So when you have finished the rights of your Pilgrimage, then remember Allaah as you remember your fore-father, or with more intense remembrance." [2:200].

These verses contain a command to remember Allaah intensely and abundantly, since the worshipper is in dire need of [remembering Allaah] and cannot do without it even for a twinkling of an eye. This is because every moment that a person does not spend in the dhikr (remembrance) of Allaah will not be of any benefit to him. Rather, the harm entailed in being neglectful of the dhikr of Allaah is far greater than any benefits that can be gained. One of the 'aarifeen (those who are knowledgeable about Allaah) said:"If a person were to spend such and such number of years engaged [in the dhikr of Allaah], then he turns away from it for just a moment, what he will lose is far greater than whatever he has already gained."

Al-Bayhaqee relates from 'Aaishah radiallaahu 'anhaa that the Prophet sallallaahu 'alayhi wa sallam said: "There is no time in which the son of Aadam does not remember AIIaah in it, except that it will be a source of regret for him on the Day of Judgement".

Mu'aadh ibn jabal radiallaahu 'anhu relates that the Prophet sallallaahu 'alayhi wa sallam said: "The people of Paradise will not have any regrets except for those moments in which they were not engaged in the dhikr (remembrance) of Allaah."

Mu'aadh ibn Jabal also relates that Allaah's Messenger sallallaahu 'alayhi wa sallam was asked: What action is the most beloved to Allaah? So he replied: "That you continue to keep your tongue moist with the dhikr of Allaah, until you die."

Polishing the heart

Abu Dardaa radiallaahu 'anhu said:"For everything there is a polish and the polish for the heart is the dhikr of Allaah".

Al-Bayhaqee relates from Ibn 'Umar radiallaahu 'anhu that AlIaah's Messenger sallallaahu 'alayhi wa sallam said: "For everything there is a polish, and the polish for the hearts is the dhikr (remembrance) of Allaah. There is nothing more potent in saving a person from the punishment of Allaah than the dhikr of Allaah." It was said: Not even Jihaad in the path of Allaah. So he replied: "Not even if you were to continue striking with your sword until it breaks."

There is no doubt that hearts becomes rusty just as copper and silver coins become rusty. The polish for [this rust] is the dhikr of AIlaah. This is because [dhikr] is like a polish [which polishes the heart] like a shiny mirror. When dhikr is left, the rust returns. But when dhikr resumes, then the heart is [again] polished. And hearts become rusty due to two things:-

(i) neglecting remembering Allaah, and

(ii) committing sins.

The polish for these two things is:-

(i) seeking Allaah's forgiveness and

(ii) dhikr.

Confusing truth with falsehood

Whoever neglects [remembering Allaah] most of the time, then his heart will become rusty in accordance with how neglectful the person is. And when this [filthy] rust accumulates on the heart, then it no longer recognises things as they really are. Thus, it views falsehood as if it is the truth, and truth as if it is falsehood. This is because this rust darkens and confuses the heart's perception, and so it is unable to truly recognise things for what they really are. So as the rust accumulates, the heart gets blackened, and as this happens the heart becomes stained with this filthy rust, and when this occurs it corrupts the heart's perception and recognition of things. The heart [then] does not accept the truth nor does it reject falsehood, and this is the greatest calamity that can strike the heart. Being neglectful [of dhikr] and following of whims and desires is a direct consequence of such a heart, which [further] extinguish the heart's light and blinds its vision. Allaah - the Most High - said:

"And do not obey him whose heart We have made to be neglectful of Our remembrance, one who follows his own whims and desires and whose affairs are furat [have gone beyond bounds and whose deeds have been lost]." [18:28].

Qualities of guide

So when a worshipper desires to follow another person, then let him see: Is this person from the people of dhikr, or from the people who are negligent [about remembering Allaah]? Does this person judge in accordance with his whims and desires, or by the Revelation? So, if he judges by whims and desires then he is actually from those people who are negligent; those whose affairs have gone beyond bounds and whose deeds are lost.

The term furat [which occurs in the above verse] has been explained in many ways. It has been explained to mean:- (i) losing the rewards of that type of action which is essential to do, and in which lies success and happiness; (ii) exceeding the limits of something; (iii) being destroyed; and (iv) opposing the truth. Each of these sayings are very close in meaning to each other.

The point is that Allaah - the One free from all imperfections, the Most High - has prohibited following all those who possess such attributes. So it is absolutely essential that a person considers whether such attributes are found in his shaykh, or the person who's example he follows, or the person that he obeys. If they are, then he should distance himself from such a person. However, if it is found that the person is, in most cases, pre-occupied with the dhikr of Allaah and with following the Sunnah, and his affairs do not exceed the limits, but rather he is judicious and resolute in his affairs, then he should cling to him very firmly.

Indeed, there is no difference between the living and the dead, except with the dhikr of Allaah; since [the Prophet sallallaahu 'alayhi wa sallam] said: "The example of one who remembers Allaah and someone who does not, is like the example between the living and the dead."

Six Etiquettes of Learning

Ibn al-Qayyim - rahimahullaah- said: "There are six stages to knowledge:

Firstly: Asking questions in a good manner.
Secondly: Remaining quiet and listening attentively.

Thirdly: Understanding well.

Fourthly: Memorizing.

Fifthly: Teaching.

Sixthly: and it is its fruit: Acting upon the knowledge and keeping to its limits."

Fruits of Humility

Ibn al-Qayyim - rahimahullaah - said

One of the Salaf (Pious Predecessors) said: "Indeed a servant commits a sin by which he enters Paradise; and another does a good deed by which he enters the Fire." It was asked: How is that? So he replied:

"The one who committed the sin, constantly thinks about it; which causes him to fear it, regret it, weep over it and feel ashamed in front of his Lord - the Most High - due to it. He stands before Allaah, broken-hearted and with his head lowered in humility. So this sin is more beneficial to him than doing many acts of obedience, since it caused him to have humility and humbleness - which leads to the servant's happiness and success - to the extent that this sin becomes the cause for him entering Paradise. As for the doer of good, then he does not consider this good a favor from his Lord Upon him. Rather, he becomes arrogant and amazed with himself, saying: I have achieved such and such, and such and such. So this further increases him in self adulation, pride and arrogance - such that this becomes the cause for his destruction."

Purifying the Heart

Ibn al-Qayyim - rahimahullaah- said:

"There is no doubt that the heart becomes covered with rust, just as metal dishes - silver, and their like - become rusty. So the rust of the heart is polished with dhikr (remembrance of Allaah), for dhikr polishes the heart until it becomes like a shiny mirror. However, when dhikr is abandoned, the rust returns; and when it commences then the heart again begins to be cleansed. Thus the heart becoming rusty is due to two matters: sins and ghaflah ( neglecting remembrance of Allaah ). Likewise, it is cleansed and polished by two things : istighfaar (seeking Allaah's forgiveness) and dhikr."

Jihaad Against the Self

"Jihaad (striving) against the soul has four stages:

Firstly: To strive in learning guidance and the religion of truth, without which there will be no success. Indeed, there can be neither true happiness, nor any delight in this world and in the Hereafter,
except through it.

Secondly: Striving to act upon what has been learnt, since knowledge without action will not benefit, rather it will cause harm.

Thirdly: Striving to invite others towards it and to teach those who do not know, otherwise he may be considered from those who hide what Allaah has revealed of guidance and clear explanation. Such knowledge will neither benefit, nor save a person from the punishment of Allaah.

Fourthly: Striving to be patient and persevering against those who oppose this da'wah (call) to Allaah and those who seek to cause harm - patiently bearing all these hardships for the sake of Allaah.

When these four stages are completed then such a person is considered to be amongst the Rabbaaniyyoon. The Salaf were agreed that a Scholar does not deserve the title of Rabbaanee until he recognizes and knows the truth, acts upon it, and teaches it to others. So whosoever has knowledge, acts upon it, and teaches this knowledge to others, is considered from the Rabbaaniyyoon."

Trials of the Heart

Ibn al-Qayyim said, whilst commenting upon the following hadeeth: "Trials and tribulations will be presented to hearts, as a reed mat is interwoven stick by stick. Any heart, which absorbs these trials, will have a black mark put in it. However, any heart that rejects them will have a white mark put in it. The result is that hearts will be of two kinds: one white like a white stone, which will not be harmed by trials as long as the heavens and earth endure; and the other dark and rusty, like an over-turned vessel; not able to recognise the good, nor reject evil, but rather being absorbed with its desires."

"The fitan (trials) which are presented to the hearts - and which are the cause of its weakness - are:

(i) the trials relating to shahwah (false desire) and

(ii) the trials relating to shubhah (doubt)... so the first causes intentions and desires to be corrupted, whilst the second causes knowledge and beliefs to be corrupted".

Speaking about such trials, he - rahimahullaah - said: "Hearts - when exposed to such fitan (trials) - are of two types:

The first type: a heart, which, when exposed to such trials, absorbs it like a sponge that soaks-up water, leaving in it a black stain. Such a heart continues to soak-up the various trials that are presented to it, until it becomes dark and corrupted - which is what is meant by "an over-turned vessel. "So when this occurs, two dangerous and deadly diseases take hold of it and plunge it into destruction:

Firstly: confusing good with evil, so it neither recognises the good, nor rejects the evil. This disease may take hold of it to such an extent that it believes good to be evil; and evil to be good, Sunnah to be bid'ah (innovation); and innovations to be the Sunnah. and the truth to be falsehood: and falsehood the truth.

Secondly: judging by its whims and desires, over and against what Allaah's Messenger sallallaahu 'alayhi wa sallam came with being enslaved by its whims and desires and being led by them also.

The second type: a white heart in which the light of eemaan is bright and its radiance is illuminating. So when trials are presented to such a heart, it rejects and turns away from them. This further increases its light and illumination and its strength."

Four Principles of Worship

"(TheAayah): "You alone do we worship." [Soorah al faatihah 1:5] is built upon four principles:- Ascertaining what Allaah and His Messenger love and are pleased with, from (i) the sayings of the heart and [ii] of the tongue; and (iii) the actions of the heart and [iv] of the limbs.

So al-'Uboodiyyah (servitude and slavery to Allaah) is a comprehensive term for all these four Stages. The one who actualises them has indeed actualised: "You alone do we worship."

The saying of the heart: It is i'tiqaad (belief) in what Allaah - the Most Perfect - informed about His Self; concerning His Names, His Attributes, His Actions, His Angels, and all that He sent upon the tongue of His Messenger sallallaahu 'alayhi wa sallam.

The saying of the tongue: It is to inform and convey (what Allaah has revealed), to call to it, defend it, to explain the false innovations which oppose it, to establish its remembrance and to convey what it orders.

The action of the heart: Such as love for Him, reliance upon Him, repenting to Him, having fear and hope in Him, making the Deen purely and sincerely for Him, having patience in what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him and having humility in front of Him, becoming tranquil with Him and other than this from the actions of the heart which are actually connected to the action of the limbs ... and actions of the limbs without the action of the heart is of little benefit if any benefit at all.

The action of the limbs: Such as Prayer and Jihaad, attending the Jumu'ah and being with the Jamaa'ah, aiding those who are unable and displaying goodness and kindness to the creation, and other than this."