BARA SYUHADA

"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."

               It was in the schoolhouse, in the late evening of Tuesday, the 19th of Shawwal, A.H. 545, that the Shaikh (may Allah be well pleased with him) said:
Reference url: http://archive.islamkashmir.org/radiant-reality/jan-2006.htm#article-9

Imam Ghazali

Faith-A Revolutionary Strength

A firm and strong faith is such a never-drying spring, from which flow the strength for the desired activities, coveted courage and forbearance to tolerate adversities and to face dangers. It creates in man such a restless feeling and deep attachment to his ideal that if he is unable to achieve his coveted objective, he does not hesitate to partake of the drink of death.
When faith finds a place in a man's heart and takes deep roots in it, it brings out these results only. It fills a man's heart and mind with such power and strength that cover and influence all his dealings. Accordingly, when he opens his mouth, he talks with confidence and certainty. When he undertakes a work, he attends to it with full interest and sincerity. When he starts on a journey, his destination is before his eyes. If he enjoys the wealth of the correct end firm thinking, the world of the heart too is inhabited by the enthusiasm and restless courage. Hesitation and ambivalence do not find a place in his heart, and high-velocity winds do not move him from his path or make him deviate from his objective. It will not be surprising if he says to every one, in the words of an Urdu poet:
"Come here O tyrant! we will try our art,
"You try your arrow, and I will try my liver (courage)."
And he may challenge the people around him thus:
"You work in your manner, I too am acting. Soon you will know who will get disgraceful punishment, and who will get the everlasting punishment" (Zumar: 39-40)
This challenging accent, this independent spirit in action and deeds, this self-confidence in understanding truth and tradition are the qualities which make him a distinguished personality in life. He deals with the people in the light of the facts seen and experienced by him. If he finds the people on a policy which is right f and truthful, he extends his hand for co-operation; and if he finds them committing errors, he withdraws himself, ,and leaves his conscience alive and wakeful.
`Allah's Messenger has said:
"Everyone of you should desist from walking with every traveler. He should not say that he is with the people, and that if people would do good deed, he would also do the good deeds; and that if they would do wicked deeds then he would co-operate with them. You should prepare yourself to co-operate with them if they do righteous deeds and to keep away if they do wicked deeds." (Tirmizi)
But one who is weak, the current customs and habits make one their slave. On such a man's conduct rule the things which are current in the society. If these customs and practices are wrong and destructive, then he carries the burden of the troubles of this world as well as of the next.
Among the people, various kinds of innovations have become customary on the occasions of celebrations and mourning. They pay more attention to performing these innovative acts than on the realities of the religion.
But a straight-going Momin does not take any interest in these things, for which there is no supportive proof in religion. He is confronted with opposition and experiences difficulties in opposing the popular and customary rituals, but it is obvious that he need not care for any condemnation from anybody in the affairs of Allah. He has to achieve his ideal. No weapon of criticism and fault-finding and no injuries from tongue can obstruct his way.
Falsehood which sometimes is successful is subsequently ruled by powerful individuals. They then destroy its position and rank. This also cannot stay for a long time with the help and support of its allies, because many enemies who are today with it, having been deceived by falsehood, tomorrow they would become the supporters of the other enemies; they approve of their aims and objects after knowing their character and pledge their support after severe hostility and spite.
Ibn Abbas has narrated that Allah's Messenger has said:
"He who has displeased Allah for seeking the pleasure of the people, Allah is displeased with him and those people are also displeased for pleasing whom he had earned Allah's displeasure. And he who pleases Allah by displeasing the people, Allah is also pleased with him and also those people whom he had displeased for pleasing Allah, so much so that He made him splendid and his speech and acts in the eyes of others beautiful." (Tibrani)
A Muslim should stick to what he believes to be true, and he should ignore all the insults, fun-making, and difficulties with which he is confronted. He should adopt for himself such a policy through following which he should always try to get rewards (sawab) from Allah. If those, who believe in superstitions and absurd things, make fun of the faithful people and laugh at them, then it is necessary for a Momin to be strong and to stand his ground with firmness.
"When they see you, (0 Muhammed !) they treat you only as a jest (saying): Is this he whom Allah sends as a messenger? He would have led us far away from our gods if we had not been staunch to them. They will know, when they behold the doom, who is more astray as to the road." (Furqan : 42-43)
No doubt, a Muslim must feel in his personality the strength of belief and in his heart the pressure and awe of faith. If the things around him do not influence him, then he is like a rock which is not moved by the lashing of the waves of the sea. What harm these men can inflict on a man who feels in his heart the strength of faith and belief, and on account of his relation with his Lord and steadfastness in his religion feels in himself a new determination and a fresh courage ? If all these rush and attack, they will not be able to harm him a bit.
Ibn Abbas says that he was sitting on a mount behind the Prophet. The Prophet said:
"O child! remember Allah, He will take care of you. Remember Allah, you will find Him everywhere. Recognize Allah's rights in your prosperity, He will recognize you in your adversity. If you want to ask anything, ask from Allah. If you need help, seek help from Allah, for if all the men together decide to help, they will not be able to do so, if Allah has not written that for you and they have no control over it. And if all of them decide to inflict some harm on you which Allah has not meant for you, they cannot harm you a bit. The ink of the pen has been dried and the sheets have been collected."
The fact is that in a Muslim the basis of strength and power is the belief in the oneness of Allah. Similarly other virtues prevent him from accepting any disgrace and insult in this world, because a Muslim is most honored and of high rank on account of his relationship with the heavens. In his own sphere of faith he has the power to become a whole community. These are Allah's words, speaking for him:
"Say: 'Shall I choose for a protecting friend other than Allah, the Originator of the heavens and the earth, who feeds and is never fed?' Say: 'I am ordered to be the first to surrender (to Him). And be not you (0 Muhammed !) of the idolaters'.'" (An'am: 14).

Determination and Trust-the best Manifestation of Strength
Islam has declared achievement of strength and power essential. Its one characteristic and manifestation is that you make a firm determination and a strong resolve to achieve, with the help of your nearest available means and resources, your objective. Try your utmost in achieving your goal. You should leave no stone unturned and no room for chance, and thereafter leave the outcome in the hands of destiny. There are many individuals who take Allah's shelter in order to cover their objectionable defects reprehensible negligence, inability and laziness, and grumble against luck. Islam has disapproved of this tendency.
Auf bin Malik says that Allah's Messenger once gave a decision in a dispute of two people. When the man against whom the Prophet's decision was given was returning, said:
"For me Allah is sufficient, and He is the best support." The Prophet said: "Allah sends curses on helplessness and weakness. You should give proof of your wisdom. When you are overpowered in any matter say: 'For me Allah is sufficient, and He is the best support'."
(Abu Daud)
It is the duty of everybody that he should make full efforts and try to the best of his ability to overcome his difficulty, till the time he achieves his objective. If he overpowers his difficulties then he has fulfilled his responsibility.
However, if after making all the efforts he fails, then at such a time the support of Allah is the best shelter for him, which would help him to overcome the sense of defeatism and frustration. In both the states he is strong and powerful. First by making efforts and working, and in the second case by relying on God he receives strength.
Islam does not like that in your affairs you should be a prey to vagueness and hesitation, You should not be undecided in the matter of selecting the advantageous alternative. Your head should not be filled up with doubts and misgivings, resulting in an atmosphere of indetermination and indecision, making it difficult for you to come to a decision. It does not like that due to your weakness you may not be able to strongly hold the advantageous things in your firm grip, and they should slip through your fingers and may be wasted. This restlessness and indecision does not become a Muslim.
Allah's Prophet has said:
" A strong Momin is better than a weak Momin and is more liked by Allah, and there is good ill each one. Desire profitable things and seek Allah's help and be humble. If you are harmed then do not say that had you done in this way the result would have been different, but say Allah is Controller, whatever He likes He may decide, because the botheration of ifs and buts opens the door of the devil's workshop." (Muslim)
What is the work of Satan? To remind of the troubles and the difficulties of the past, which would create a sense of heart-breaking disappointment and de-privation. Man thinks about the prospects of his present and future. As regards shedding tears on the defeats of the past, to bring back the memory of the past sadness, to think of old enmities and to be entangled in the net of ifs and buts, are inclinations which do not suit the conduct of a Muslim. Quran has listed them with sorrow and frustration in those manifestations which are generated in the hearts of the infidels:
"O you who believe ! Be not as those who disbelieved and said of their brethren who went abroad in the land or were fighting in the field: If they had been (here) with us they would not have died or been killed; that Allah may make it anguish in their hearts. Allah gives life and causes death and Allah is Observer of what you do." (Ale Imran.. 156)
One hadith has it: "One who wants to be strong among men, should rely on Allah."
Trust in Allah which makes a man powerful is a kind of confidence in Allah, which saves a man from destruction at a time when he is surrounded on all sides by harrowing difficulties, and when he is unable to get help from anyone else, nor is there any hope of getting it from elsewhere.
Accordingly he becomes a mountain of strength at the time of confrontation with the enemy. If the reliance is on Allah, then in spite of the shortage of weapons and war equipment and insufficient number of supporters, he feels that he has a strong support. From this trust in Allah he receives encouragement and support to be steadfast. He sticks to his job till in the dark and frightening atmosphere the glad tidings of victory are heard by him. The holy Quran says that trust is
such an eternal food for war that with its help prophets and their followers have bravely and successfully faced the tyrants of their time:
"How should we not put our trust in Allah when He has shown US our ways? We surely will endure that hurt you do us. In Allah let the trusting put their trust" (Ibrahim: 12)
The faithful and their supporters stand their ground, sticking to their mandate. They have expectations of well-being in the future. They have full confidence that their present weakness will be converted into a powerful victorious force, but the wicked and evil rulers and their disciples term this determination and trust of the faithful as their pride and madness:
"When the hypocrites and those in whose hearts is a disease said: 'Their religion has deluded these. Whosoever puts his trust in Allah (will find that) surely, Allah is Mighty, Wise."
(AI-Anfal: 49)
The correct and true trust is that which accompanies profitable striving and firm determination. From these things trust became deprived when the face of Islam was disfigured and religion was made a plaything For becoming strong and powerful a Muslim should take care that he keeps away from the life of wickedness and evil, loves the policy of cleanness and steadfastness. A man who is ill mannered, and bereft of decency and consideration, cannot attain strength. He should put on the hide of the beasts and walk in the wake of the kings as a servant.
Allah informed the nation of Hud, that was tyrant and rebellious against Allah, the correct and profitable causes of strength:
"Ask forgiveness of your Lord, then turn to Him repentant; He will cause the sky to rain abundance on you and will add to you strength to your strength. Turn not away, guilty." (Hud: 52)
The kind Prophet wanted to present the worship to the people in a beautiful form and to persuade them to perform it. When a man performs a righteous deed, he opposes the Satan and tries to rise towards the angels. At that time how great becomes his sanctity and magnificence! To focus attention on this the Prophet has explained it by giving an example:
"When Allah created the earth, it tilted and was unsteady. Accordingly Allah put the stakes, (nails) of mountains in it, and it became steady, and stood in one position. The angels were amazed by the strength of the mountains. They asked the Creator: 'Our Lord! Have you created anything harder than the mountains ?' He replied: 'Yes, Iron is harder than this.' The angels again asked: "Is anything harder than iron ?' He said: 'Yes, Fire has more power,' They asked: 'Is there any- thing more powerful created by you than fire ? He said: 'Yes. Water is more powerful than this.' The angels asked: 'Does anything among your created things exist more powerful than water ? He said: 'Yes, air has more power than this.' They asked:: 'Have you created anything more powerful than air ?' He said: 'Yes. Adam's son is more powerful, provided he gives charity from his right hand without letting his left hand know it." (Tirmizi)
Man is the strangest creature of the universe. The day his personality attains greatness and excellence of moral character he becomes the hunter of the universe. He brings under his control the hardest and the most powerful things of the universe, and derives benefit from it. But the day when his personality declines, he earns the curses of the inhabitants of the heavens and the earth, and the particles of dust carry him with them in their flight.
In the hadith quoted above the value and importance of such a virtuous man has been mentioned who tries to forge ahead in the field of righteousness and who tries to touch the heights of excellence and decency.
One factor of strength is that a Muslim should be in the habit of stating the truth unhesitatingly. He should meet people with an open heart, and on the basis of righteous values and principles. He should not compromise in the matter of truth, so that his decency and his companions' character may not be tarnished.
He should consider his strength a direct outcome of his belief which he represents and for which he is alive. He should never waver in unhesitatingly and courageously proving a reality.
It is reported that when the Prophet's son Ibrahim died, the sun went into an eclipse. The people said that the eclipse was due to the death of Ibrahim. Allah's Messenger gave a sermon to the people, and said:
"The eclipse of the sun and the moon are not on account of the death or life of some person, but they both are the signs of Allah, which He shows to His slaves. So when you see the eclipse of the sun or the moon, you run for offering salat." (Bukhari)
A man who breathes in the atmosphere of realities, does not compromise with falsehood and absurdities. He is always indifferent to such things, and his uncompromising words point to the vast treasure of greatness and nobility, whose owner does not derive any benefit from deception and his character, stands on the rock of excellent moral character.
The performance of the duty of ordering the righteous thing and preventing the commitment of the forbidden thing comes from the personal excellence, because it results from the courageous talk of the sincere people who want to earn Allah's reward by ending their own egoist leanings.
In our other books we have explained the social and political objectives which is related to the performance of the righteous and the forbidding of the forbidden. (Author's Arabic book)
Here what we want to emphasize is that a Muslim must necessarily straight away criticize the general evils, should be courageous in attacking them, neither the fear of a big man nor the consideration for a relative should prevent him from doing the right thing, and in the path of Allah no condemnation from any source should block his away.
Islam has disliked that a man should feel weak in the presence of wicked and evil persons, and should address them in a respectable way. Allah's Messenger has said: "When a man addresses a hypocrite as 'Ya Sayyedi' (My master), he makes Allah very wrathful."
This is a double crime that a man should not respect the Allah's commands about forbidden things, and then he should only listen to those who think him respectable and should not care for those who consider him mean and humble:
"He whom Allah scorns, there is none to give him honor. Surely, Allah does what He
Islam has declared backbiting as haram, so that man's life may continue and the factors of strength may remain in it, for the man who states the defects of a person in his absence and derives satisfaction from it, is undoubtedly very mean and low.
But the man who has the strength to respond to the motivation and call of truth, he stops those whom he likes, in whatever manner and words he thinks proper he criticizes them. He does not keep anything hidden in his heart for condemning anybody behind the scene.
However it does not mean that we may address anybody whom we like in an insulting way. If we find any defects in persons, we may fix up certain] norms about dealing with them.
If his defect is limited to his own person or if it is not in consonance with his position, then it would be foolish to castigate him in his presence or in his absence.
And if his steps are slipping towards a sin, and he does not seem to be in a mood to give it up like a horse who flounders and falls on his face then to defame such a person among the people is meanness.
However, if he is a blatant sinner, and he openly breaks the rights of Allah and usurps the rights of his fellow men, then it is necessary that he should be opposed with the words of truth and without caring for anybody he should be properly warned.
Since this dialogue has to be straight, it is necessary that curses and abuses should be avoided and physical hurt should be averted. The purpose should be to change the bad habit and to reform the individual and the society. It does not mean that his mention before his enemies should be in demeaning words, so that you may get closer to their hearts, or may derive some benefits or may claim yourself to be innocent of those sins. Allah's Messenger has said:
"He who has eaten food in exchange for the honor of a Muslim, Allah will feed him fire of hell in compensation on the Doomsday; and he who put on clothes in exchange for dishonoring a Muslim, Allah will clothe him in compensation with the cloth of hell fire; and if he who earned respect and fame by playing with the chastity of a Muslim, Allah will make him taste fully for this on the Doomsday." (Abu Daud)
Backbiting is the policy of the weak persons, and "only those people try to indulge in backbiting who are unable to strive for themselves."

Sycophants are Disliked by Islam
Islam dislikes those persons who become merely a supplement of other people, those persons who live on the charity of others, those who want to live like foxes that is content with eating the remnants of a Lion's prey.
A Muslim is much above this kind of living, to maintain himself in this superficial way on the support of others. It is necessary that he should shun all places or situations of insults and ignominy, and should go to the end of the world in search of a life of honor and dignity.
Allah's Messenger has talked of the people of the Paradise and their companions, and the people of the hell and their companions. Accordingly he has mentioned in the first group the good qualities and advantages of strength, decency and morality, while in the other group he has mentioned the infamy, ignominy, helplessness and immoral enjoyments.
"People of paradise will be of three kinds. First that powerful man who was just and balanced in his dealings, who popularized the practice of charity and virtue, and adopted the attitude of softness and Tightness. Second will be that person who was kind, who was soft hearted for every relative and every Muslim. Third will be that person who having a wife and children, yet was able to save himself from the forbidden things. In the people of the hell will be that dishonest person whose greed will not be discernible, but he would be indulging in misappropriation, that man who may deceive you every morning and evening in connection with your property and your family. And the Prophet talked about miserliness, falsehood, speaker of vulgarity and ill-mannered person, and said:
"Allah has inspired me to say that you should be humble and none should feel proud, nor should anyone oppress others." (Muslim)
Although many occasions come when a Muslim is caught in dilemmas and sometimes he feels mean in his own eyes, if he is bound by these melancholic handcuffs. Accordingly the fear of individual infamy and social ignominy sometimes compel a man to be inactive.
He thinks on wrong lines and considers these misfortunes as bad omen. His productivity in the field of life reduces considerably. But it is the responsibility of a Muslim that he should break all these chains of sorrow and adversities and should strive fully to extricate himself from these crippling curbs.
The last Prophet of Allah used to pray for shelter under his Lord from all these adversities:
"O Allah! I seek shelter through you from sorrow and hardship. I seek shelter from humility and laziness, and through you seek shelter from cowardice and miserliness, from the defeat of the religion and from the cruelty and tyranny of the oppressors." (Abu Daud)
Patience and hope are the weapons of the present and the future. In their company man is able to bear the severest of the hardships and is not disgraced, and all sides of his life become more safe from evils, and he rises above the mischief and trials, because he is a Momin a faithful slave who begs and supplicates in humbles before Allah only.

How great is your resentment against your Lord, your suspicion of Him (Almighty and Glorious is He) and your resistance to Him. How often you attribute injustice to Him (Almighty and Glorious is He), and charge Him with delay in providing sustenance and sufficiency and in removing troubles and tribulation. Do you not know that every term has a prescribed duration, and that for every increase in trouble and woe there is an end, a termination and a conclusion, which can neither be brought forward nor deferred? [Until they have run their prescribed course, therefore] times of trials do not change and turn into conditions of well-being, the time of misfortune does not change into prosperity, and the state of poverty is not converted into affluence.
Be well-behaved, practice patience, contentment and harmony with your Lord (Almighty and Glorious is He), and repent for your resentment against Him and your suspicion of Him where His action is concerned. In the Lord's presence there is no room for demanding payment in full and exacting retaliation where there is no offence, nor for recourse to natural instinct, as is usual in mutual relations between His servants. He (Almighty and Glorious is He) is absolutely alone from all eternity, existing before all things. He created them, and He created their benefits and disadvantages. He knows their beginning, their end and their fulfillment. He (Almighty and Glorious is He) is wise in His working and sure in His craftsmanship. There is no inconsistency in what He does. He does nothing uselessly and creates nothing as a futile game. There can be no question of criticizing or reproaching Him for His deeds.
You should therefore wait for relief, if you are too weak to comply with Him and to submit to His action gladly, until the prescript of destiny expires. Then the situation will yield to its opposite with the passage of time and the consummation of the course of events, as winter runs its course and yields to summer, and as night comes to an end and yields to day. If you ask for the light of day between the first two watches of the night, it will not be given to you. Indeed, the night will get even darker, until the darkness reaches its climax, then dawn breaks and the day comes with its light, whether you ask for this and want it, or say nothing about it and even dislike it. Should you now ask for the night to be brought back, your request will go unanswered and you will not get what you want, because you have asked for something at the wrong moment and time. You will therefore be left sorry, deprived, resentful and disappointed. So give all this up and practice compliance, thinking well of your Lord (Almighty and Glorious is He), and graceful patience. For what is yours will not be snatched from you, and what is not yours will not be given to you. By my life, you pray and make supplication to your Lord (Almighty and Glorious is He), offering humble entreaties as an act of worship and obedience in keeping with His commandment (Exalted is He): "Call upon Me and I will answer you" (40:60), and His words (Exalted is He): "Ask Allah of His bounty" (4:32), as well as other verses and traditions. You pray, and He will answer you at the appropriate moment and appointed time, when He wills, when it is to your advantage in this world and the hereafter, and when it coincides with His decree and the end of the term set by Him.
Do not become suspicious of Him when He delays the response, and do not weary of making supplication to Him, for while you may not be gaining, neither are you losing. If He does not respond to you immediately, He will reward you later on. According to an authentic tradition, the Prophet (Allah bless him and give him peace) said: "On the Day of Resurrection the servant will see in his records some good deeds which he does not recognize. He will then be told that these are compensation for requests he made in this world, but which were not destined to be fulfilled therein," or something to that effect. Well then, the least of your spiritual states is that you should be remembering your Lord (Almighty and Glorious is He), affirming His Oneness, inasmuch as you address your requests to Him and not to any other than Him, and do not submit your need to anyone but Him (Exalted is He). You are in one or the other of two conditions at all times, by night and by day, in health and in sickness, in adversity and in prosperity, in hardship and in ease:
1. You refrain from asking, gladly accept the decree of destiny, reconcile yourself and go along with His action (Almighty and Glorious is He) in a relaxed fashion, like a corpse in front of the ritual washer of the dead, like a suckling babe in its nurse's arms, or like a ball waiting for the polo-player to knock it around with his mallet. Destiny will then turn you about as it wishes. If it happens to be a blessing, thanks and praise are forthcoming from you, and from Him (Almighty and Glorious is He) comes increase in the gift. As He has said (Exalted is He): "If you are thankful, I will give you more" (14:7). If it is an adversity, however, you respond with patience and compliance, through His help, while from His side (Almighty and Glorious is He) come reassurance, support, blessing and mercy, through His favor and generosity. As He says (Almighty and Glorious is He): "Allah is with those who patiently persevere" (2:153). That is to say, through His support and reassurance, since He is supportive of His servant against his lower self, his passion and his devil. He says (Exalted is He):
If you help Allah, He will help you and make your foothold firm. (47:7)
When you help Allah by opposing your own self and your passion by giving up resistance to Him and resentment of His action within you, when you become an enemy and an executioner to your lower self for Allah's sake, so that whenever it moves with its unbelief and polytheism you behead it with your patience, your compliance with your Lord and your satisfaction with His working and His promise, and your contentment with them both, then Allah (Almighty and Glorious is He) will be a helper to you. As for blessing and mercy, consider His words (Almighty and Glorious is He):
And give glad tidings to those who patiently persevere, who say, when a misfortune strikes them: "To Allah we belong, and to Him we are returning." Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided. (2:155-157)
2. The other condition is that in which you make supplication to your Lord (Almighty and Glorious is He) with prayer and humble entreaty, honoring His majesty and obeying His commandment. Now things are where they truly belong, for He has urged you to put your requests to Him and to resort to Him, and has made that a comfort for you, a messenger from you to Him, a contact and means of access to Him, provided that you give up suspicion and resentment toward Him in the event of postponement of the answer to your prayer until the time appropriate.
Take note of the difference between the two conditions, and do not be one of those who overstep the bounds of both, because there is no other condition besides these two. Beware of being among the wrong-doing transgressors, for He will then destroy you (Almighty and Glorious is He) without caring, as He has destroyed former peoples in times past, by intensifying His affliction in this world and by His painful torment in the hereafter.

Futuh Al-Ghaib, Thirty-Fourth Disocurse, Abdul Qadir Jilani