Alchemy of the Heart
Content
ALCHEMY OF THE
HEART
Shaykh Muhammad Maulud
Translated into English by Shaykh Hamza Yusuf
Contents
Introduction: ........................................................................................................................................... 4
Purification of the Heart ......................................................................................................................... 4
The Heart ............................................................................................................................................ 4
Three Types of People........................................................................................................................ 5
The Heart and the Brain..................................................................................................................... 5
Wrong Actions Sicken the Heart ........................................................................................................ 6
Shubahat and Shahawat: Two Types of Diseases ............................................................................. 7
The Text: Mat-hartul Qulub ............................................................................................................... 8
Rectification Begins with the Self ...................................................................................................... 8
The Impure Oppress and the Pure Elevate........................................................................................ 9
Medicine for the Diseased Heart .....................................................................................................10
Introduction and the Disease of Miserliness ........................................................................................10
Courtesy with Allah ..........................................................................................................................11
Shame and Humility .........................................................................................................................11
Taqwa ...............................................................................................................................................13
Servitude to Allah.............................................................................................................................14
The Tongue: the Heart's Articulator ................................................................................................16
Stages to Allah..................................................................................................................................17
The Obligation of a Pure Heart ........................................................................................................17
The Inherent Nature of Man: Good or Evil? ....................................................................................18
The Diseases and their Cures ................................................................................................................20
Miserliness (bukhl) ...........................................................................................................................20
The Cure to Bukhl .............................................................................................................................25
Diseases: Batar (wantonness)..........................................................................................................26
Treatment.........................................................................................................................................26
Diseases: Bughud (Hatred)...............................................................................................................27
Cure...................................................................................................................................................27
Disease: Al Baghyu (Harming creation when there is no just cause) .............................................27
Cure...................................................................................................................................................27
Disease: Madah (love of praise) ......................................................................................................28
Hasad (Envy) .....................................................................................................................................28
Cure...................................................................................................................................................29
Causes ...............................................................................................................................................31
Shuh (Covetousness) ........................................................................................................................31
Al Khawdh.........................................................................................................................................32
Fear of Poverty .................................................................................................................................32
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Mudahana (using religion to benefit your dunya) ..........................................................................33
Origin ................................................................................................................................................34
Cure...................................................................................................................................................34
Sum’a ................................................................................................................................................38
Extended Hopes................................................................................................................................40
Disease: Tattayur (superstition) ......................................................................................................44
Disease: Dhann.................................................................................................................................45
Disease: Ujub (exalting the blessing and forgetting who gave you the blessing)..........................46
Disease: Al-Ghish (Fraud, to conceal fault/harm either for religious/wordly pursuits even from a
protected minority)..........................................................................................................................46
Disease: Ghadhab (Anger) ...............................................................................................................47
Cure...................................................................................................................................................51
Disease: Ghafla (Heedlessness) .......................................................................................................53
Cure...................................................................................................................................................54
Disease: Ghill (when the heart is bound to treachery or khiyana).................................................57
Cure...................................................................................................................................................57
Disease: Fakhar/Kibr (Pride) ............................................................................................................57
Cure...................................................................................................................................................60
Disease: Dhull and Dha’a (abasement or humiliation) ...................................................................61
Disease: Blame Hating......................................................................................................................62
Disease: Antipathy towards Death ..................................................................................................63
Disease: Oblivion to Blessings..........................................................................................................65
Disease: Al Hazu'u (Derision or making fun of people)...................................................................67
General Treatment Plan for the diseases of the heart .........................................................................68
1. Hunger ..........................................................................................................................................69
2. Vigilance in the Night ...................................................................................................................70
Silence...............................................................................................................................................72
Meditation........................................................................................................................................72
Actions that purify the heart.................................................................................................................73
Q and A session.....................................................................................................................................80
Dhikr .................................................................................................................................................83
Recommendations ................................................................................................................................92
Counsel Sidi Ahmad Zarrooq (d. 1492 C.E.) ..........................................................................................93
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Introduction:
The suffering of the world is spoken of in terms of wars, starvation, hatred,
competition, and the struggle of the survivals of the fittest. Yet all the suffering
of the world originates in the human heart. Every crime committed, every act of
oppression, every callous cruelty, and every injustice to the self or others
emanates from the hearts of men. However, for every wrong wrought by the
human heart, a thousand acts of mercy have issued forth: every mother’s love,
every child’s forgiveness, every teacher’s care, and everyfather’s concern for the
well-being of his progeny-all have their source in the core of human being, the
human heart. If we are to right the world, we must first rectify our hearts, and
this is why every revelation has been granted to humanity: to make firm our
hearts.
The most oft-recited prayer of the blessed Prophet, peace and prayers be upon
him, was? O Revolver of the hearts, make firm my heart upon the straight
way? In no equivocal terms, the Quran states? On the day of Judgment, when
neither wealth nor children will avail, only one who brings forth a sound heart?
A sound heart! The soundest of hearts was the heart of the messenger of Allah,
peace and prayers be upon him, who through his purity and singularity of
intention transformed the world. His teaching remains, and the challenge is for
each of us to take it and with it transform our hearts and thereby the very world
in which we now reside. Time is of the essence as the diseases of the heart, so
prevalent among men now, threaten the very biosphere we have been
commissioned to protect. Before you is a text that gives practical means and
methods for transformation. Learn them, and use them, and then pass them on.
Bismillahir Rahmanir Raheem
Purification of the Heart
The Heart
Allah subhanahu wa t'ala says, "On that day nothing will benefit the human
being, neither wealth nor children, only the one who brings Allah a sound heart."
A sound heart is one that is free of defects and spiritual blemishes. Though the
spiritual heart is centred in the physical heart, the heart being referred to here
is the spiritual heart, not the physical heart. In ancient Chinese medicine, the
heart houses what is known as "chen" which is "a spirit." The Chinese character
for "thinking," "thought," "love," "virtue," and "intending to listen" all contain
the ideogram for the heart. In fact, in every culture in the world, people use
metaphors that deal with the heart; in English, we call people who are cruel,
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"hard-hearted people." There is also the idea of having "a cold heart" and "a
warm heart." People who do not hide their emotions well "wear their hearts on
their sleeves." When deeply affected, we say, "he affected me in my heart" or
"in my core." In fact, the English word "core" means "inner most," and in Arabic,
the equivalent "lub" comes from the Latin word, meaning "heart." Thus, the core
of the human being is indeed the heart. The word "courage" also comes from
the same root word as for "heart" because courage is centred in the heart. The
most ancient Indo-European word for heart means "that which leaps." The heart
leaps or beats in the breast of man. For example, people say, "my heart skipped
a beat" in reaction to seeing somebody. Many such metaphors are used for the
heart.
Three Types of People
The ancients were aware of the spiritual diseases of the heart, and this is
certainly at the essence of the Islamic teaching. One of the first things the Quran
does is define three types of people: the mu'minun, the kafirun, and the
munafiqun. The mu'minun are people whose hearts are alive while the kafirun
are people whose hearts are dead. The munafiqun are people who have a
disease or a sickness in their hearts; thus, Allah subhanahu wa t'ala says, "In
their hearts is a disease, and they were increased in their disease." This is also in
accordance with another verse: "When their hearts deviated, Allah made them
deviate further." When somebody turns away from Allah subhanahu wa t'ala,
Allah subhanahu wa t'ala causes them to deviate even further from the truth.
The Heart and the Brain
The actual physical heart in our breast beats at about 100,000 times a day,
pumping two gallons of blood per minute, 100 gallons per hour, 24 hours a day,
seven days a week, 365 days a year for an entire life time! The vascular system
that sends this life-giving blood is over 60,000 miles long: it is more than two
times the circumference of the earth. Furthermore, it is interesting to note that
the heart starts beating before the brain is formed; the heart begins to beat
without any central nervous system. The dominant theory was that the central
nervous system is what is controlling the entire human being from the brain, yet
we know now that in fact the nervous system does not initiate the heartbeat. It
is actually self-initiated; we would say, it is initiated by Allah subhanahu wa t'ala.
The heart is the centre of the human being. Many people think the brain is the
centre of consciousness, yet the Quran clearly states, "They have hearts that
they are not able to understand with." According to the Muslims, the centre of
human consciousness is the heart and not the brain itself, and it is only recently
that human beings have learned there are over 40,000 neurons in the heart; in
ALCHEMY OF THE HEART
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other words, there are cells in the heart that are communicating. Now, it is
understood that there is two-way communication between the brain and the
heart: the brain sends messages to the heart, but the heart also sends messages
to the brain. The brain receives these messages from the heart, which reach the
amygdala and the thalamus. The cortex receives input from the amygdala and
thalamus that it processes to produce emotion; the new cortex relates to
learning and reasoning. These processes are recent discoveries, and although
we do not fully understand them, we do know that the heart is an extremely
sophisticated organ.
According to the hadith, the heart is a source of knowledge. The Prophet,
sallallahu 'alayhi wa sallam, said that wrong action is what irritates the heart.
Thus, the heart actually knows wrong actions, and this is one of the reasons why
people can do terrible things, but, ultimately, they are affected negatively. In
Crime and Punishment, the brilliant Russian author Dostoevsky's indicates that
crime itself is the perpetrator's punishment because human beings have to live
with the result of their actions: their souls are affected. When people do
something against the heart, they act against the soul, and that actually affects
human beings to the degree that they will go into a state of spiritual agitation,
and people will use many ways to cover this up. This is what kufr is: "kufr" means
"covering up." To hide their agitation, people use alcohol, drugs, and sexual
experimentation; they also seek power, wealth, and fame,
taking themselves into a state of heedlessness, submerging themselves into the
ephemeral world which causes them to forget their essential nature and to
forget their hearts. Thus, people become cut off from their hearts.
Wrong Actions Sicken the Heart
One of the things about being cut off from the heart is that the more cut off
from the heart one becomes, the sicker the heart grows because the heart needs
nourishment, and heedlessness starves the spiritual heart. When one goes into
a state of unawareness of Allah and the akhirah, one becomes unaware of the
infinite world in relation to the finite world, unaware that we are in this world
for a temporary period. When we look at the infinite world in relation to the
finite world, suddenly our concerns become focused on the infinite world and
not on the finite world. On the other hand, when people are completely
immersed within the finite world, believing that they will be here forever,
believing that they will not be taken to account for their actions, this action in
and of itself ultimately leads to the spiritual death of the hearts. However,
before it dies and becomes putrid and completely fowl, the heart will show many
symptoms. These are the spiritual diseases of the hearts.
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Shubahat and Shahawat: Two Types of Diseases
There are two types of diseases of the heart. The first are called shubahat, and
these are diseases that relate to understanding. For instance, if somebody is
fearful of his provision from Allah, afraid he will not get his food for the day, then
there is a disease in his heart because a sound heart has complete trust in Allah
subhanahu wa t'ala, and a sick heart has doubt. For this reason, a sound heart
does not worry. It is the nafs (ego), shaytan, hawa (caprice), and dunya (the love
of this ephemeral world) that lead to this state of fear or of anxiety. The heart
in it of itself is an organ designed to be in a state of stillness, but the stillness will
only come about by the remembrance of Allah subhanahu wa t'ala. The Quran
states, "Isn't it by the dhikr of Allah that the heart is stilled?" This is what the
heart wants: it wants to remember Allah subhanahu wa t'ala. When Allah is not
remembered, the heart goes into a state of agitation: it goes in a state of turmoil,
and it becomes diseased because it is not being fed. Just as we need to breathe
because cells need life-giving oxygen and if we stop breathing, cells die, similarly,
the heart also needs to breathe, and the breath of the heart is the remembrance
of Allah subhanahu wa t'ala. Dhikr is what feeds and nourishes the heart. The
company of good people is the food and exercise of the heart. All of these things
are necessary for the heart to be sound and healthy, and this is basically the
purpose of Revelation. The Quran has come to remind people that our hearts
need nourishment. Thus, Allah subhanahu wa t'ala tells us that the human being
who will be in a good state in the next world is the one who brings a sound heart.
When we are born, we enter the world in a state of fitrah: the original inherent
nature of the human being; then we learn to be anxious. We learn anxiety from
our mothers, fathers, and society. Thus, the Quran says that the human being is
created in a state of anxiety (hala'), and the one group of people who are
removed from this state of anxiety are the musallin: the people of prayer. This
"prayer" is not the five daily obligatory prayers; rather, it is the prayer of people
who are always in a state of prayer (dhikr); they are always in a state of
connection with Allah subhanahu wa t'ala, and this is the highest station. This is
the station of people who are not diverted from the remembrance of Allah
subhanahu wa t'ala by buying, commerce, or anything else. They are the ones
who remember Allah subhanahu wa t'ala, as the Quran states, "standing, sitting,
and reclining on their sides." These are the people who are not the people of
heedlessness (ghafla).
The second type of the diseases of the heart is called shahawat, and these are
the base desires of the self. For instance, food and sex are shahawat; they are
appetites. These become diseases when they grow out of proportion from their
natural states. In Islam, we have a method or a means by which our hearts can
ALCHEMY OF THE HEART
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be remedied and return to their sound state again. The dhikr that the
Prophet sallallahu 'alayhi wa sallam did more than any other dhikr was "Oh
Turner-Overer of the hearts, make my heart firm on your deen," and it is
important that Muslims be reminded of this.
The Text: Mat-hartul Qulub
In Arabic, "Mat-hara" is ism makaan (a noun of place), and it means "a tool of
tahara (purification)," and that is what Mat-hartul Qulub is. This text is the
alchemy of the heart: it explains how to transform the heart. Mat-hartul Qulub
was written by a great scholar, Shaykh Muhammad Maulud al-Musawir alYa'qubi from Mauritania. He was a brilliant scholar of West Africa who mastered
all of the Islamic sciences as well as the inward sciences of Islam. He wrote this
didactic poem in order to teach people the means to purify their hearts because
he looked around and realised that everybody he saw had a diseased heart.
Though he recognised the benefit in learning the abstract sciences of Islam, such
as grammar, rhetoric, and logic, he felt that people may not have a great deal of
need for that knowledge given the fact that on the Day of Judgment, the heart
is the only thing about which we will be asked. The state of our hearts is the only
thing that may benefit us because "actions are by intentions" as the hadith
states. Since all our actions are rooted in intentions, and the place of intention
is the heart, every action we do is rooted in our hearts. Thus, in reality when we
are asked about our actions, we are asked about the intentions behind the
actions, and given the fact that intentions emanate from the heart, what we are
actually being asked about is the human heart. When Shaykh Muhammad
Maulud realised this, he said that suddenly Allah subhanahu wa t'ala inspired
him to write this text, and he based it upon many of the previous texts that had
gone before, such as the last book of the Ihya 'Ulumudin by Imam Abu Hamid alGhazali.
Rectification Begins with the Self
If we look at the world today, the tribulations, the trials, and every war that we
have, we will see that every bit of human suffering is rooted in human hearts.
The reason people are aggressive against other people is due to diseases of the
heart: covetousness, the desire to conquer, the desire to exploit other people,
and the desire to steal their natural resources are all from diseases of the heart.
A sound heart cannot commit such acts. Every murderer, every rapist, every
idolater, every fowl person, every person showing an act of cruelty has a
diseased heart because these actions emanate from diseased hearts. If the
hearts were sound, none of these actions would be a reality. Therefore, if we
wish to change our world, we cannot go about it by attempting to rectify the
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outward; rather, we change the world by rectifying the inward because it is the
inward that precedes the outward.
In reality, everything that we see outside of us comes from the unseen world.
The phenomenal world emerges from the unseen world, and all actions emerge
from the unseen realm of our hearts. Thus, if we want to rectify our actions, we
must first rectify our hearts. Dr. Martin Luther King, Jr., the famous American
preacher and civil rights activist, said that in order for people to condemn
injustice, they have to follow four stages: the first stage is that they must
ascertain that injustices are indeed being perpetrated. People must point out
the injustices, and in his case, it was injustices against the African-American
people in the United States. The second stage is to negotiate: people must go to
the oppressors and demand justice. If the oppressors refuse, then Dr. King said
that the third stage is self-purification. He said that we must ask ourselves, are
we ourselves wrongdoers? Are we ourselves oppressors? The final stage is to
take action once we have looked into ourselves.
One of the things the Muslims of the modern world fail to recognise is that when
we look at all of the terrible things that are happening to us, we often refuse to
look at ourselves and ask ourselves, why are these things happening to us? If we
ask that in all sincerity, the answer will come back in no uncertain terms that
this is all from our own selves. We have brought all of the suffering upon
ourselves. This is the only empowering position that we can take, and this is the
Quranic position. Allah subhanahu wa t'ala says quite clearly that He places
some of the oppressors over other oppressors because of what their hands were
earning. According to Fakharudin ar-Razi's explanation, radi Allahu 'anhu, this
verse means that whenever there is oppression in the earth, it is a result of other
people's oppression. Thus, those people who are being aggressed upon are
being oppressed because of their own oppression. However, this is obviously
with the exception of tribulation. There are definitely times when the
mu'minun are tried, but if they respond accordingly with patience and
perseverance, Allah subhanahu wa t'ala always gives them victory.
The Impure Oppress and the Pure Elevate
There is no doubt that the Prophet sallallahu 'alayhi wa sallam and the sahaba
were being oppressed when they were in Makkah, but Allah subhanahu wa t'ala
later gave them victory. Within 23 years, the Prophet sallallahu 'alayhi wa sallam
was not only no longer oppressed, he had conquered the entire Arabian
peninsula, and all of the people who had previously oppressed him were begging
him for mercy. Even though they deserved to be recompensed with punishment,
the Prophet sallallahu 'alayhi wa sallam forgave them, and this is the difference
ALCHEMY OF THE HEART
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between somebody whose heart is pure and somebody whose heart is impure.
The impure people oppress, and the pure people not only forgive their
oppressors, they actually conquer them by the power of Allah
subhanahu wa t'ala, and then they elevate them. This is what Muslims must
recognise: the only solution to all of our problems is that we have to purify
ourselves, and this is what Mat-hartul Qulub is about; it is a book of selfpurification. If we take this book seriously, work on our hearts, and actually
implement what we learn from it, we will begin to see changes in our lives,
around us, and within our own family dynamics. It is a blessing that we have this
book and that this teaching still exists in our community. All that is left is for us
to take this teaching upon ourselves and to take it seriously.
Medicine for the Diseased Heart
If you use the techniques that are given by the imams, you will see results.
However, it is just as the prescription that the doctor gives you: the doctor can
only write the prescription; he can give you the medicine, but he cannot force
you to take the medicine. It is left for us to take the medicine. The imams have
given us the medicine: our teaching is there; it is clear; it does work; and we can
change ourselves with it. If we do, Allah subhanahu wa t'ala has promised that
we will be rewarded in this world and in the next. Thus, all that is left for us to
do now is to go through these diseases and then set out to implement their cures
in sha Allah.
Introduction and the Disease of Miserliness
Praise is due to the One who has clarified what is needed to purify the heart and
adorn it.
Praise and peace be upon Muhammad and his family as long as he is the means
by which it is achieved and grant him safety.
The lights of the pearls of tasawwuf in relation to other lights is like the pearl in
relation to the oyster shell.
Or like the ninety-nine lines written in gold next to the one line written in ink.
Having said this, the condition of people, in this time of preoccupation and
movement, seems to seek from me a book about the rectification of the hearts.
Suddenly, I find a down-pouring of the bounty of Allah.
I responded by bringing forth a clarifying poem that fulfills the most important
needs.
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It draws the distant close even for one of slow comprehension, and with it the
illiterate becomes literate.
Courtesy with Allah
I began by starting with the heart of beginnings (which is courtesy spelled
backwards)
Since this is the highest and noblest of beginnings.
Thus, have courtesy with Allah, the High, the Majestic by practicing incessantly
modesty and humility,
Dejected out of shame, humbled, imploring Him.
Shaykh Muhammad Maulud says in this poem, "Fa qultu badian bi qalbi albada'," and this line has two meanings. The first, more literal meaning is "I begin
with the heart of beginnings." The word "al-bada'," has to do with "beginning,"
and the word "qalb" has two meanings: "heart" and "to turn over." Thus, this is
a play on words, and so the author is also saying, "I am beginning by flipping the
beginning over." If you flip over the word "bada'" (beginning), you get "adab"
(courtesy). Hence, the author says he begins with adab because courtesy is the
highest and noblest of beginnings, and Muslims should have adab with Allah.
The word "adab" has many meanings in Arabic. A person who is erudite is called
"adib," because, generally, with learning comes manners. Thus, the root
meaning of the word "adab" is related to "courtesy." In addition, a mu’addib is
a teacher of children, and the word literally means "the one who is causing
somebody to have adab." An educator of children is someone who teaches the
students how to behave properly, and proper behaviour is at the heart of this
science. Thus, the shaykh emphasises the extreme importance of having proper
adab with Allah and of behaving properly with Him before anyone else.
Shame and Humility
We show adab to Allah in two ways: one, by expressing haya and the other, by
having dhul. The root-word of "haya" is related to life. "Hay" means "living," and
"hayat" means "life" itself. According to a famous Hadith, "Every religion has a
quality that is characteristic of that religion, and the characteristic of my religion
is haya." Haya is important not only in Muslim culture but in many other cultures
as well, such as the Filipino culture. "Hayah," meaning shame in Tagalog, is
significant to the Christian Filipinos as well as for many other northern Filipinos.
(This is from the Muslim influence because the Muslims had a strong and lasting
influence on the Filipinos before the Spanish arrived there).
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Although this is no longer the case, there was once a time when if you had grown
up in this culture, you most probably would have heard the phrase "shame on
you" as a child. In modern American culture however, "shame" has become a
bad word. We are told that shaming a child is a bad thing to do because it will
harm the child's self-esteem. Therefore, everything a child does is okay, and we
must make him feel good about himself, no matter what he does. If he just slit
his brother's throat, they say, "well, he has had a trying childhood, so we have
to make allowances for him." This is an extreme this culture has reached.
Anthropologists have divided traditional cultures into shame and guilt cultures
where guilt is an inward mechanism, and shame is an outward mechanism. The
word "guilt" comes from a German word that has to do with debt. When
indebted, you feel an obligation to the person to whom you are indebted. The
idea with guilt is that if you have done something wrong, there is an internal
mechanism that caused you to feel guilty about your actions and thus you want
to relieve that guilt by rectifying your wrongdoing.
Most primitive cultures are not guilt-based cultures but shame-based. For them,
the reason why you refrain from doing something wrong is because you loathe
being shamed by other people and do not desire others to say such things as,
"How could you?", "How dare you!" or "Shame on you!" Furthermore, you do
not want to bring shame upon your family, your tribe, and the like due to your
own actions. While this culture has almost entirely lost and even dishonours this
concept, Islam not only honors the idea of feeling shame for your wrong actions,
it takes it to another level by instructing you to have shame before Allah and the
unseen world. Thus, you recognise that even if people cannot see you, Allah and
the angels always see you, so you have shame before Him and the angels. Hence,
Muslims have a shame-based culture; however, that shame transcends the
cultural sense of feeling shame towards one’s elders or towards one’s parents
and takes it to another level which has an interior mechanism that is not akin to
guilt.
"Haya" is having shame before Allah, and the author of this poem says that is
part of having proper adab with Allah. Thus, if you want to have correct
behaviour (adab) with Allah, then have a sense that Allah is always watching you
so that you feel shameful to do something that is displeasing to Him. This is
similar to the way most healthy people do not desire to act in a manner that
displeases their parents because their parents are the means by which they
came into existence. Their parents supported them; the mother cleaned the
child when he was young and spent nights awake for him. By having this shame
with his parents, the child honours them.
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In addition to haya, Shaykh Muhammad Maulud says to have dhul. A dhalil
person is someone who is lowly, abject, and humble. Although this is a negative
quality when displayed towards others, it is a noble quality when shown toward
Allah. The Quran mentions that people who incur the anger of Allah get dhul
thrust upon them. The shaykh advises being dhalil before Allah alone. Al-dhalil
is someone such as a slave who is afraid to do anything in the presence of his
master; there is a type of humility before God contained in this idea.
Thus, according to the shaykh, a person with adab is one who possesses haya
and dhul. Furthermore, he says that not only should you feel this haya and dhul,
but you should also feel dejected out of shame before Allah. That is, you should
feel you are munkasir, broken. You become broken in the presence of Allah
when you recognise that you are bringing to Him nothing but yourself and your
wrong actions. When you seriously ponder upon all that Allah has given you and
then reflect over what you have given to Him in return, you really feel this
breaking (inkisar) out of shame; you become humbled before Allah in awe, and
you realise you can only implore Him to change your state.
Taqwa
Give up your desires for His, emptied of desire for what His servants have,
hastening to fulfill His commands, fearful of the subtle fault of bad manners.
The Prophet sallallahu 'alayhi wa sallam is reported to have said "none of you
truly believes until his desires are in accordance with the very thing that I
brought." Muru'ah (virtuous merit) is what the Prophet sallallahu 'alayhi wa
sallam brought, and that is what Allah subhanahu wa t'ala wants from us. Thus,
the shaykh says that adab with Allah is to give up your designs for what Allah
subhanahu wa t'ala desires for you to be emptied of desire, having no tam'a.
Tam'a is greed, avarice, desire, wanting something out of situations, and having
ulterior motives behind your actions. Al-tama'a is one who desires to know what
he may gain out of all situations, asking himself, "what's in it for me?" According
to the shaykh, we must rid ourselves of this attitude. We should desire nothing
from the servants of Allah; rather, all of our desires should be sought from Allah
subhanahu wa t'ala because He is the One who possesses everything.
Furthermore, the shaykh says that you should be quick to fulfill Allah's
subhanahu wa t'ala commands and constantly be aware of the hidden fault of
having bad adab with Him. The subtlety of bad adab is illustrated by the hadith,
"A man amongst you will say a word giving it no consideration at all, and it will
drag him 70 seasons in the hell fire." Thus, as this hadith demonstrates, if you
do not learn the commands of Allah, you will not know when you are breaking
them. For example, if you do not know what is a stop sign, you just pass right
ALCHEMY OF THE HEART
13
through it, unaware of having done something wrong. The problem is that
accidents tend to occur when people, whether knowingly or unknowingly, do
not follow the rules. Similarly, when we breach adab with Allah subhanahu wa
t'ala, bad things happen: we bring harm upon ourselves, and this should be a
serious fear of ours.
Once, a Mauritanian shaykh and I saw a mouse coming out of its hole, and we
noticed that every time the mouse heard a sound, it would stop and shoot back
into the hole. "That's taqwa," the shaykh explained. Taqwa is worrying about
being eaten alive by your own mistakes. Having this kind of fear of Allah
subhanahu wa t'ala ultimately turns into love, and that is the highest maqam
(spiritual station). We do not fear Allah subhanahu wa t'ala because we think
Allah subhanahu wa t'ala is horrible—the contrary is true: Allah subhanahu wa
t'ala is the Merciful, the Compassionate, the Forgiving. However, at the same
time, we wish not to incur the wrath of Allah because Allah does have wrath.
Similarly, our parents will sometimes do painful things to us out of love, and
often, we are not aware of the reason.
Servitude to Allah
If you realise your attributes of servitude, you are assisted with the attributes of
the Independent One. Realise your abjectness and impoverishment, and you will
gain dignity and wealth from the All-Powerful subhanahu wa t'ala.
Shaykh Muhammad Maulud then explains that if you realise the qualities of haya
(shame), dhul (humility), and faqar (poverty) in yourself and empty yourself of
all of their opposites, such as shameless behaviour and arrogance, then you will
gain dignity and wealth from Allah subhanahu wa t'ala. Thus, by realising your
'ubudia (servitude) to Allah, you truly gain freedom.
Freedom is gained because in completing your servitude to Allah, you are no
longer a slave to yourself, and such a person is in actuality the only free human
being. If you cannot control yourself, you are a slave to yourself. Someone may
claim to be free, but when the food shows up, he cannot resist and stop himself.
Such behaviour does not indicate freedom as far as Muslims are concerned.
Another person may also claim freedom, but when an opportunity to have an
illicit relation emerges, he cannot control himself, even if he is the president of
the United States. One former president of the United States of America was a
Rhodes scholar who went to Cambridge and received the highest level of
education, yet he was a slave to the lowest aspects of himself. He is unable to
control himself. Such a person is not free; he is 'abd al-hawa, a slave of his
passions.
14
ALCHEMY OF THE HEART
On the contrary, when such a situation arises for a person who is 'abd Allah, he
has taqwa of Allah. Thus, even though the temptation might be there, as it is
natural for human beings to have shahwa (desire), he can control it because he
is not an ‘abd (slave) to his desire; rather, he is a sayyid (master) of it. If one has
desire for one's spouse, then the shahwa is mubah (permissible). However, if
the desire is for someone with whom such a relationship would be illicit, then
the 'abd Allah does not even consider it, and such a person is a truly free person.
The same applies to any other shahwa because the 'abd Allah is not a slave to
any of his desires. They serve him, and he does not serve them.
The stronger your taqwa is, the more control you have over your desires.
According to Imam al-Ghazali, the stomach and the genitals are the two most
dominant desires, and if you can control these two, then the other ones become
easy. In addition, the desire of using the tongue is something that also causes
people trouble. There are people who cannot stop backbiting no matter how
much they are admonished to stop. I have seen this occur a great deal. In fact, I
once pointed out to a person that he was saying something wrong, and in less
than three or four minutes, he began to say the same thing and was not even
aware of what he was doing. This inability to control the tongue is a major
problem for most of us. We speak badly about others, complain, and say other
things that we should not be saying. Learning to control the tongue is an
important matter.
Another problem with human beings is that we perceive these qualities that the
shaykh mentions, of being impoverished and being humble, as abject qualities.
We do not wish to be poor, yet the Prophet sallallahu 'alayhi wa sallam chose
poverty over wealth. He had no money or jewellery in his house; he slept on the
ground on a "bed" made of leather and palm fibres; he had only two pillows in
his room for his guests to sit upon. He lived in total poverty. In this culture, if
people lived like that, they would most likely be in a state of total humiliation
and degradation, being concerned about what other people think, not about
what is best for them. On the contrary, the shaykh says that if you realise your
true state of 'ubudia to Allah, you will have dignity with Allah; that is, you will be
mu'azaz with Allah no matter what your living conditions are in this world.
In Surah Yasin, we are told about the two people who came to warn the town's
people of Allah's punishment, yet the town's people threatened them in return.
Then Allah says, “Azazna bithalithin: We gave them ‘iza with a third”. Allah
subhanahu wa t'ala gives 'iza to whomever He wants. He says, "Ya'izu man
yasha'u wa yudhilu man yasha'u. Tu'izu man tasha'u wa tadhilu man tasha'u:
You give iza to whomever You want, and You humble whomever You want."
ALCHEMY OF THE HEART
15
Amazingly, there are people in the world today who are out on the streets
begging while their ancestors were people who used to rule the world. Allah
subhanahu wa ta'ala can do so to any people He wants.
A secret of creation is that if you realise the true attribute in yourself before
Allah subhanahu wa t'ala, Allah subhanahu wa t'ala gives you its opposite. For
example, if you realise humility before Allah, Allah will make you 'aziz before
other people, giving you dignity because of your realisation of your true state of
humility with Him. If you are arrogant with Allah subhanahu wa t'ala, He may let
it go for a while, but when He takes you to account, He completely humbles you
before everyone. This is a big secret that the shaykh gives us in this poem.
The Tongue: the Heart's Articulator
Indeed, there is no salvation like the heart's salvation as all the limbs respond to
its desires.
Here, the shaykh reminds us that there is no salvation like the salvation of the
heart because every limb answers to the heart. Thus, if your heart is saved, your
limbs are saved whereas if your heart is not saved, your limbs are not saved. In
relation to this, a hadith says, "the heart lies under the tongue" which means
that the tongue is the interpreter of the heart as it tells you what is in the heart.
A munafiq (hypocrite) is wretched for this very reason: he says with his tongue
what is not in his heart. This is in opposition to the purpose of the creation of
the tongue as the tongue was created to express what is in the heart. Thus, the
hypocrite is in fact oppressing his tongue as well as his heart.
A hadith warns us that the tongue is what takes people to the hell fire. If the
heart is rectified, then the tongue becomes sound as the tongue is the heart's
articulator. For this reason, Allah subhanahu wa t'ala says, "Ya ayuhallathina
amanuttaqu Allah wa qulu qawlan sadida. Yuslih lakum a'amalakum…" (33:7071). Allah subhanahu wa t'ala tells you to be upright in the way you speak
because when the tongue serves to translate what is in the heart, this is an
indication that the heart is upright. Thus, if your tongue is upright, this means
that your heart is upright. According to a hadith, all the limbs shake every
morning when they wake up in the spiritual world and say to the tongue, "Itaqi
Allah fina ini istakamta istakmina wa ini'wajajta i'wajajna: fear Allah with us
because if you are straight, we are all straight, and if you go crooked, we are all
crooked." Thus, the significance of the tongue is clear from this hadith, and
therefore a good deal of spiritual work should be performed upon the tongue,
such as practicing much dhikr (remembrance) of Allah. We should replace empty
chatter with remembrance of Allah subhanahu wa t'ala, using the tongue for
16
ALCHEMY OF THE HEART
what it was created for, and not wasting time with it. The tongue is second in its
importance only to the heart and is connected strongly to the heart.
Stages to Allah
After you have a firm grasp of this foundation, then a mastery of the heart's
infirmities is the second stage.
According to the shaykh, the beginning foundation of this science is realising
what adab is and that the whole point of existence in this world is to have adab
with Allah and with His creation. That is, you were created simply to have adab
with Allah subhanahu wa t'ala and to have adab with the creation of Allah.
According to a hadith, the Quran is called, "madabatu Allah: the place you learn
adab with Allah subhanahu wa t'ala "because the Quran was revealed to teach
us adab.
The shaykh says that after you have a firm grasp of this foundational
understanding of adab, then a mastery of the heart’s infirmities is the second
stage. Your ultimate goal, the highest station, is to be with Allah subhanahu wa
t'ala, and you cannot reach the higher maqamat (spiritual stations) without
having mastered the primary stations. You want to raise yourself in degrees, and
you cannot get to the level you wish to reach without going up the stages
(darajat). Allah subhanahu wa t'ala says that He raises people in degrees. The
first degree is recognising that you want adab, and then you have to recognise
that what is preventing you from getting it is a diseased heart.
The Obligation of a Pure Heart
Knowledge of the heart's aliments, what causes all of them, and those things
that remove them is an obligation incumbent upon every responsible individual.
Knowledge of the diseases of the heart, what causes them, and how to remove
them is an obligation incumbent upon every human being: it is a binding
obligation on every adult Muslim. According to the scholars of Islam, you must
have some knowledge of the diseases in order to be able to free yourself from
them. This ruling is based on the Quranic verse: "Qad aflaha man zakaha wa qad
khaba man dasaha: the one who nurtures his soul is the one who has success,
and the one who stunts its growth is destroyed" (91:9-10). Thus, the Quran is
talking about tazkiya of the nafs. Allah also says, "Yawma la yanfa'u malun wa la
banuna illa man ata Allaha bi qalban salim: on that day, neither wealth nor
children will benefit, only the one who comes to Allah with a pure heart" (26:8889). Thus, according to the Quran, the only people saved on the Day of Judgment
are people with qulub salima (sound hearts). "Salim" (sound) is related to the
word "aslama" because "Islam" is moving towards that state of soundness.
ALCHEMY OF THE HEART
17
The Inherent Nature of Man: Good or Evil?
This is the ruling of Imam al-Ghazali. This ruling does not apply to one who was
granted a sound heart according to scholars other than al-Ghazali.
Al-Ghazali reckoned the heart's illnesses inherently part of a human being. Other
scholars deemed them predominant in man but not necessarily qualities
inherent to his nature.
In agreement with Imam al-Ghazali's ruling, the shaykh states that purification
of the heart is an obligation upon every individual. Imam al-Ghazali is really the
master of this science, and this poem is an abridgement of al-Ghazali's fourth
volume of the Ihya, the section on munjiat wal muhlikat. Not only is al-Ghazali
radi Allahu 'anhu a master of this science, he is also the mujadid (reviver of Islam)
of the fifth century according to the consensus of the ‘ulama who came after
him. Al-Ghazali considers knowledge of the diseases of the heart fard 'ayn,
incumbent upon every individual Muslim, because he considers the diseases of
the heart to be instinctual, something that is inherent to the human condition
and part of the Adamic nature (kharaiz). Some other scholars disagree: they
maintain that while these diseases are predominant in man, nevertheless, there
are some people who are born with a completely pure heart having none of the
diseases, and therefore knowledge of this science is not obligatory upon those
people.
For example, there are altruistic children who have no problem with sharing:
they are not greedy about toys. Although this is not the norm, they do exist.
Some hearts, for some reason and whatever secret, do not suffer from diseases
of the heart, but most do. Children manifest diseases such as greed, avarice, and
hatred. Little children will say, "I hate you." They have learned the concept of
hate, and at that brief moment of uttering those words, hatred is what they feel.
Thus, these diseases begin to show up even in children, and we believe that all
children are born into fitra (a natural, inherent state). Hence, if these diseases
are in fact inherent, do Muslims then believe in the Christian concept of original
sin, that people are corrupt by nature?
The difference between the Muslims and Christians on this issue is that
according to the Muslims, there is an inclination to these diseases that is
instinctual. Muslims do not believe in any way that this inclination is a result of
the wrong action of Adam 'alayhi salaam because we do not believe that Prophet
Adam 'alayhis salaam did anything to bring the wrath of Allah upon himself; we
do not believe that he fell from Grace. Such ideas are Christian. According to the
Quran, Adam 'alayhis salaam is a prophet who made tawbah to Allah, and Allah
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ALCHEMY OF THE HEART
accepted his tawbah, and therefore, he has no blemish. His offspring do not
suffer because of anything he did.
What, then, do we mean by the fact that there is an instinctual inclination that
manifests in the erring of human beings? This relates to the black area of the
heart. The heart is a spiritual organ, and inside the heart, there is a black dot, a
seed that has the potential of spreading like cancer and overwhelming the heart.
For example, although most people are unaware of this, many people in the
world have tuberculosis. They have a bacillus in their lungs, but it is dormant. If
they were in a situation where they began to get ill or starve and their immune
system shut down, then the tuberculosis would emerge. Similarly, there is a
dormant element in the human heart that, if nurtured, will destroy the human
being. For this reason, a hadith says that if the son of Adam does something
wrong, a black spot appears on his heart. If a person makes tawbah, the black
spot gets erased, but if he does not, the black spot continues to grow until the
whole heart becomes pitch black. This is when one loses his humanity. We often
refer to this as hard-heartedness.
This idea of the heart's ability to become corrupt, lose its light, and turn black is
found in many cultures. For example, a Hausa man in Africa once explained to
me that Hausas refer to someone who has a really bad heart with a word which
meant "black-hearted." Hausas are dark skinned people, and there is no racist
connotation attached to this phrase. "Black" and "white" are used similarly in
the Quran. Allah subhanahu wa t'ala says, "Their faces become bright, and their
faces become black." This "white" does not refer to white skin but refers to light.
There is a light, and the absence of that light is darkness. For this reason, a black
person can have light in his face while a white person can have a completely
dark face and visa-versa. We are speaking here about spiritual entities and not
about skin colours.
Understand that complete obliteration of these diseases until there is no trace
is simply not in the capacity of human beings.
While knowledge of the diseases and their removal is obligatory, keep in mind
that to remove these diseases until nothing is left is not in the human capacity.
The Quran says, "Wa man yuka shuha nafsihi fa ulayka humulmuflihun: the one
who has protection from the evil of his soul is from the people of success." Allah
subhanahu wa t'ala does not say "the one who removes that shuh (evil) or the
one the shuh is removed from." Rather, Allah subhanahu wa t'ala says, "the one
who is protected from it." This is similar to that bacillus sitting in the lungs: if you
are protected from it, it never becomes tuberculosis; it only remains dormant.
ALCHEMY OF THE HEART
19
According to a hadith, every child is born on fitra. Many Muslims think this
hadith means that every child is born a Muslim. However, the hadith does not
say that. The Quran refers to Islam as "din al-fitra," so Islam is fitra, and this
means that we are naturally inclined to Islam. "Fitra" is the inherent nature that
human beings incline towards naturally, and what the human being is naturally
inclined to is goodness. When human beings are raised and nurtured correctly,
they usually incline towards the truth. However, they also have the susceptibility
to go astray.
Obviously, there are various factors that affect the fitra state; one of them is
legitimacy. According to the sharia', there is no fault on the child, but there is an
effect that illegitimacy has in the unseen realm, and this is confirmed by several
hadiths. Thus, it is important for people to choose righteous mates before
having children. If there were no reality to the parents, there would be no
meaning to choosing righteous people as mates.
When choosing a husband, a woman should look for his taqwa, and when
choosing a wife, a man should look for her deen. One of the salaf said, "Don't
marry your daughter except to a taqy (a man of taqwa) because if he loves her,
he will show her ihsan (goodness), and if he doesn't like her, he will not oppress
her." When marrying, you should think of future generations and want your
children to be raised properly. The parents are important, and the effects they
have on a child are extraordinary, so you want parents who have taqwa and
deen.
Be as it may, here I am giving you what you need to know of their definitions,
their aetiology, and their cures.
The shaykh says he is going to give us the definitions of the diseases of the heart
from their root, explaining how the diseases are caused and how to cure them.
He begins with bukhl, not because it is the worst disease but because he is going
in alphabetical order.
The Diseases and their Cures
Miserliness (bukhl)
To begin with, the refusal to give what is necessary either by sacred law or by
virtuous merit is the essence of miserliness that is mentioned (among the
diseases of the heart).
A bakhil is a miser. Bukhlun is miserliness. According to the shaykh, the refusal
to give what is necessary either by sacred law or by virtuous merit is at the
20
ALCHEMY OF THE HEART
essence of miserliness. Thus, there are two aspects to bukhl, one that relates to
the sacred law (shari'a) and the other to muru’ah (virtuous merit). Muru’ah is an
important concept in Arabic, and it comes from the word for "man." Its meaning
has connotations of chivalry, manhood, and virtue.
As for the necessities of sacred law, they are such things at zakat, support of
one's dependents, and similar rights due to others, such as relieving one in
distress.
An example of the first aspect of bukhl that is related to shari'a is failure to give
zakat. If you are not giving zakat, you are bakhil by shari'ah, and that bukhl is
haram (forbidden). The same is true for a man who is not giving support
(nafaqat) for his wife and children because men are maintainers and caretakers
of women and children. If a man gets divorced, he must pay child support
because that is a shari'ah right of the mother of his children. Similarly, the
shari'ah demands that you fulfill the rights of other people and spend on others
where the need exists if you have been given the capacity to do so. Allah
subhanahu wa ta'ala says, "In their wealth there's a haq (right) to the beggar and
to the one who doesn't have money and so his needs are not taken care of." The
miser is the one who does not take care of people even though he is able to do
so. These examples are related to shari'ah.
Examples of meritorious character are not giving people a hard time over some
paltry matter or abandoning nitpicking over trivialities.
Avoiding such things is even more important for a neighbour, a relative, or a
wealthy person or when hosting guests or concerning something in which such
behaviour is simply inappropriate, such as purchasing a shroud. The same is true
for one buying a sacrificial animal or purchasing something one wants to donate
to the needy.
Not being bakhil by standards of muru’ah (virtuous merit) has to do with not
constricting people or making matters difficult for them. The shaykh's example
of this is not giving people a hard time over some paltry, insignificant, trivial
matter. For instance, if someone owes you ten dollars, and you give him a hard
time over it even though you have plenty of money and have no need for it, then
you are considered bakhil by the standards of muru’ah, not by shari'ah. You have
a right to that money by shari'a, but by muru'ah, such an attitude is despicable.
The shaykh points out that refraining from such an attitude is even more
important when dealing with a neighbour or a relative.
Furthermore, it is even worse to lack virtuous merit if you are wealthy because
a wealthy person should have a type of magnanimity, a generosity that allows
ALCHEMY OF THE HEART
21
one to say, "don't worry about it" to others. According to a hadith, there was a
wealthy man who had no good actions to his record except that he used to say
to his servant when he went to collect money, "If they don't have it, tell them
they don't have to worry about it." On the Day of Judgment, Allah subhanahu
wa t'ala says to the angels, "this man was forgiving of people's transgressions
against him, and I am more worthy of forgiving transgressions." Thus, Allah
subhanahu wa t'ala says, "if he is going to forgive people for the debts that were
owed to him, then I'll forgive him for the debts he owes Me." Having this kind of
muru'ah is not insignificant: wealthy people are encouraged to let go of debts
they really do not need paid off. If the wealthy see the indebted are having a
hard time, they should just say "Bismillah. Don't worry about it;" such an attitude
is encouraged by the shari'a also.
Similarly, if you are hosting a guest, and your guest spills something on the
carpet, you should not say, "Can't you watch yourself a little bit? That's a brand
new carpet I have;" saying such a thing is not showing muru'ah. On the contrary,
you should try to keep them from feeling bad, saying such things as, "Don't
worry about it. I love tea on my carpet. In fact, I heard a proverb that says, 'The
best thing for a carpet is spilt tea.'" Obviously, this proverb makes the guest feel
good when he spills tea. The point is that you do not show more concern for you
carpet than for your guest.
The shaykh also gives the example of buying a funeral shroud. Haggling over the
price is inappropriate because the funeral shroud should remind you of death,
and you should put things into perspective, forgetting about the ephemeral
world. The same advice applies to buying a sacrificial animal. Since you are
sacrificing an animal for Allah, you should want to get a good animal and not
say, "No, no; that’s too much." In addition, when purchasing something you wish
to donate to needy people, you should desire to get something that is good and
not cheap or else bukhl is exhibited in that act. Similarly, trying to get a bargain
for something you are going to give as sadaqah for the sake of Allah is bukhl.
E.J. Cullen wrote a brilliant short story about a rummage sale for the church,
"How Some People Feel about Jesus." In it, Cullen pointed out that people cared
so much about the church that they were going to sell their worst junk to
support it with their rummage sales. Muslims may learn from this important
idea: it is shocking that some Muslim mosques are also having these rummage
sales. You should give the masjid the best things you have, not the worst things
or the garbage you wish to get rid of.
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ALCHEMY OF THE HEART
Thus, one who makes matters difficult for one whose rights make it clearly
inappropriate to do so has indeed torn away the veils of dignity. This is as the
majestic and wise guides have stated.
The same goes for one who fulfills his obligations without good cheer or
spending from the least of what he possesses.
If you owe someone, such as your neighbour, a right and go to fulfill that right
to him but are an unpleasant with him in doing so, then that is inappropriate.
Furthermore, the shaykh says that by being unpleasant, you have torn away the
veils of your dignity and of your muru’ah, and this is according to the "majestic
and wise guides" who are the ‘ulama. Thus, someone who fulfills his obligations
without good cheer falls into this category, such as a man who frowningly or
proudly says, "Here's your zakat" to the receiver. The proper way to give zakat
is to actually put your hand down, allowing the recipients to take it with their
hands above yours. You should give it to them with a smiling face feeling
honored to pay your zakat. Indeed, the recipients of your zakat truly are
honouring you by helping you to fulfill the haq of Allah subhanahu wa t'ala.
Thus, by the standards of both shari'ah as well as muru'ah, bukhl is considered
low in Islam as karam (generosity) is one of the highest qualities of our
Messenger sallallahu 'alayhi wa sallam. In fact, it could be said that his karam
follows immediately after his rahmah (mercy). "Inna akramakum ‘inda Allah
atqakum: indeed, the most karim of you in the sight of Allah is he who has the
most taqwa" (49:13). The Prophet sallallahu 'alayhi wa sallam was the most atqa
(person with taqwa) of us, so he was the most generous, the noblest. "Karim"
means generous and noble, so the Arabs view generosity as nobility. Allah is alKarim, the Generous. Therefore, it is important to recognise that doing just what
the shari'a states is not enough: you should go above and beyond that by
showing generosity to Allah subhanahu wa ta'ala.
Its root is love of this world for its own sake or just so the self can acquire some
of its fleeting pleasures.
The origin of this disease is love of dunya (this ephemeral world). You are bakhil
because you love the stuff with which you are bakhil. If you did not love it, then
giving it up would be easy: you would just say "bismillah" and give it up.
However, when you love something, you want to hold on to it. In Mexican
culture, they say kudah, meaning he has no hand to give out; he got cut off at
the elbow; he is cheap. Similarly, another word for bakhil is mumsik. "Mumsik"
means "constipated"; the idea is that the mumsik is unable to let go of what is
ALCHEMY OF THE HEART
23
actually of beneficial to let go. Thus, if you do not give out from your wealth, it
will poison and kill you. You must let it go. For this reason, imsak is miserliness.
Furthermore, the root word for pure gold ('ikyan) is 'iky which is the meconium
stool of an infant. Thus, gold is related to feces. In a hadith in the musnad of
Imam Ahmad, the Prophet sallallahu 'alayhi wa sallam said, "Allah has made
what comes out of the son of Adam a metaphor for the dunya." Ultimately, the
dunya is like that: it is beautiful while it lasts, but in the end, it is what it is.
The height of dunya is gold, and the desire to hold on to it is like someone who
cannot let go of his waste matter. Zakat is considered the waste matter of your
wealth; it purifies your wealth. For this reason, bani Hashim, the family of the
Prophet sallallahu 'alayhi wa sallam cannot take zakat. It is the filth of your
wealth because everyone who earns money will always have doubtful
(shubahat) or prohibited matters (muharramat) in their wealth acquisition:
there are always doubtful matters concerning financial transactions, and by
giving zakat, you are purifying your wealth. Similarly, when you eat food, there
is benefit and harm in your food. Hopefully, the body absorbs the benefit and
removes the harm. The Prophet sallallahu 'alayhi wa sallam said a du'ah after
coming out of the bathroom: "Praise be to the One who has provided me with
its delight (the taste of the food) and retained in me its benefit (its strength, the
energy derived from food) and removed from me its harm." The idea here is
much like the idea behind zakat: with it, Allah allows you to remove what is
harmful from your wealth. When the bakhil holds on to his wealth, it harms him
in the end.
According to Imam Ali, the worst person is the bakhil because in dunya, he is
mahrum (deprived), and in akhira, he is mu'adhab (punished). In dunya, he does
not even benefit from his wealth. There are several hidden millionaires
in America who live middle class lives and have millions of dollars in the bank.
These millionaires do not want to spend their money because they want to save
it. Such is the nature of a bakhil: he does not benefit from his wealth in the
dunya, and then, in the akhirah, he is punished for hoarding it. Once, the Prophet
sallallahu 'alayhi wa sallam asked who was the sayyid of a certain tribe. The
tribe's people replied, Jad ibn Qays "illa nastbakhilahu: except he's a little bit of
a miser" to which the Prophet sallallahu 'alayhi wa sallam replied, "he cannot be
your sayyid" because the sayyid cannot be a miser. He then asked rhetorically,
"Is there any disease you know that is worse than miserliness?" The point is that
one cannot be a sayyid and a bakhil at the same time.
Hence, the origin of this disease is either love of dunya for its own sake, simply
because it is dunya, or because the self wants some benefit from the dunya.
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ALCHEMY OF THE HEART
However, ibn Hazam would probably say that one of the benefits that the self is
trying to secure by hoarding wealth is to alleviate the fear of poverty. The fact
that the bakhil has millions in the bank makes him feel good even though he is
not benefiting from it. This feeling is assuaging his hala' (anxiety). The amazing
thing is that such people never feel good because they are always worried about
such things as the stock index, NASDAQ. They pace up and down when the prices
are falling, exclaiming, "Oh look at that! What's going to happen? I am only
worth six billion now; I was worth 12 billion." There is such a man, and he is 70
years old; even if he set out to spend one million dollars every day for the rest
of his life, he would be unable to finish the amount of money he has. Bukhl is a
deep disease; ultimately, it is a type of worshiping of money. How wretched is
the servant of the dinar and the dirham, "trusting in the almighty dollar," as they
say. One day, when the stock market crashes, it is gone; and it may be sooner
than when we think.
The Cure to Bukhl
Treat it by realising that those who indeed have achieved it (dunya) did so only
by exhausting themselves over long periods of time. By doing so, they finally did
accumulate the very things they were seeking.
Bukhl's cure is realising that those who achieved dunya did so by exhausting
themselves over a long period of time. Thus, ask yourself how bad you want
dunya. If you want it really bad, you have to work for it, and working for it means
working day and night while life passes you by. Many people spend a
tremendous amount of time at work; they never have time for their families
because of dunya. They possess that "I have to keep working and making more
and more" mentality. It becomes an obsession. Actual life passes them by, and
the experiences of life are lost. People are obsessively searching for wealth and
security, and in the end, their lives are over. The shaykh is telling us to look at
those people and how they exhausted themselves chasing after the dunya.
Meanwhile, just as they are approaching the heights of its splendour, suddenly,
without their permission, death assails them.
Just as they are beginning to get everything they want, suddenly, without their
permission, death assails them. Dodi and Diana are good examples of that.
People in England were devastated by Diana’s death. They thought, "No, no! She
can't die." Her life was the life people wanted: fame, beauty, lineage, and
wealth. She "had it all" as the saying goes. She was right at the prime of her life,
only 38 years old. Death is not invited in; it comes without invitation. It simply
arrives when it is time to go, and it takes the person. All those wealthy people
have to die too.
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25
(Treat it also by recognising) the disdain shown to misers and the hatred people
have for them even amongst themselves.
Nobody likes a miser. Even misers do not like each other.
With the same treatment, treat the one whose heart's ailment is love of wealth.
The disease of hub al dunya (love of the ephemeral world) is treated as you treat
bukhl. The two diseases are related as we have already seen.
Diseases: Batar (wantonness)
Batar is wantonness or excessive mirth, too much exuberance. Inability to bear
the blessings of this world (reckless extravagance). "How many cities have we
destroyed they were so happy with their livelihood now look at their empty
places?".
Every child in America is born approximately $40,000 in debt because of the
prior generations living beyond their means.
Treatment
Treat it with hunger and thoughts of death and al-akhirah. In traditional
medicine related to spiritual cosmology too much food killed the spiritual heart.
Which is seen in the physical heart too. Too much food causes the physical heart
to literally harden (the heart is a metaphor for the spiritual world).
Abu Madyan Shuaib, one of the great spiritual masters of North Africa known
for Tassawuf- stressed on the importance of fasting. The best fast is the 3 days
of the month (13,14,15) According to the Maliki madhab. 3 * 12=36 *10
(hasanat)= 360...It is the equivalent of fasting everyday. There was a Sahaba that
approached the Prophet sallallahu 'alayhi wa sallam and asked him to advice
him on fasting. The Prophet (sallallahu ‘alayhi wa sallam) told him to fast Yaumul
Bayadh (3 middle days of the lunar month), the Sahaba said he could do more,
so the Prophet (sallallahu ‘alayhi wa sallam) told him to fast every Monday and
Thursday, the Sahaba said he could do more, so the Prophet (sallallahu ‘alayhi
wa sallam) told him to fast the fast of Dawud (every other day) and do no more
than that. The Sahaba fasted the fast of Dawud and when he got old, he said he
wished that he followed the initial advice of the Prophet (sallallahu ‘alayhi wa
sallam) (ie. to fast only 3 days of the month). This hadith illustrates a couple of
things, one that when the Sahaba decided to take on an act, they did it
consistently. Also, that we should try to do less, and keep increasing it as our
strength permits.
Doing dhikr of the states of akhira is important.
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ALCHEMY OF THE HEART
Diseases: Bughud (Hatred)
Hatred for other than the sake of Allah. The Prophet (sallallahu ‘alayhi wa sallam)
didn't hate things for their essence but he hated the manifestation of their
actions. Incompatibility with someone is normal but that doesn't mean we
should hate them. There was once a hadith where the Prophet (sallallahu ‘alayhi
wa sallam) was sitting with his companions and he told them, "Shall I point to
you one of the people of the Station of Paradise?" and they said "yes", so he
pointed to a man that was walking by. One of the Sahabas decided to befriend
the man, and asked him if it was okay if he followed him around. The man
agreed. The Sahaba noticed that the man was just an average Muslim. He didn't
do anything out of the ordinary, didn't pray at night, or fast as much...So he
wondered what his secret was. When he finally asked the man, the man replied
"I can't think of anything, but at night I do not go to sleep with rancor in my heart
against any other Muslim". The Sahaba immediately knew that that was his
secret. (This and other hadiths are roughly paraphrased).
Cure
Pray for the one you don't like. Make dua specifically for them, and for Allah to
remove the rancour in your heart.
Disease: Al Baghyu (Harming creation when there is no just cause)
This is a deep and wretched disease.. Baghi is a root word for prostitution in
arabic. Bagha means to desire. The root of oppression is desire. According to
Buddhists the fundamental disease is desire. "Your oppression is against your
own selves" (10:23). Root of it, is love of position. We should contemplate on
how many an amir dies and when he is buried he is the same as everyone else
around him? Know that this desire is an inclination toward the servants of Allah,
taking you away from Him.
You will be worn out trying to kiss up to people, and you will still have enemies.
People are selfish in nature.The concern with other's affection leads to
hypocrisy, riyaa, manipulation, not only that, don't expect the pleasure of Allah,
if you are seeking the pleasure of others. Honour people according to their level
of knowledge and taqwa.
Cure
The one whose heart is encrusted with the love of this dunya his treatment is
certainty. Thus place death in front of your eyes to cleanse the heart. Once Aisha
(radhiallaahu anha) was asked what was the most wonderous thing about the
Prophet (sallallahu ‘alayhi wa sallam)? She said "Everything about him was
wonderous!" She continued "When the night came and everyone went to be
ALCHEMY OF THE HEART
27
with their lover, he went to be with Allah subhanahu wa t'ala (his beloved)".
Death is close and dunya is nothing compared to the akhirah. Death could be
the next breath, step, etc.
Keep death close to you and you will be living in the present, not regretting over
the past or hoping for the future. Everyone is dead except the one who lives in
the present moment. The dunya is a bridge so pass over it, and don't build on it.
We should love things that are means to bring us to Allah, which is Wajib, then
there is a love which is Mubah (unblameworthy) such as love for your children,
wives, etc, there is love that is Makruh and love that is Haram. The Prophet
(sallallahu ‘alayhi wa sallam) reminded us not to curse the world because
Allah subhanahu wa t'ala created it and it is a means to reach Allah. Alam is the
world, dunya is the ephermeral aspect of the world. Alam-Aalamah- is the
greatest sign of Allah. Anything that is obtained by necessity of life on earth is
not considered dunya, even the first wife is not considered dunya (and others if
married for reasons of protection, orphanage etc). Someone who earns wealth
for Tafakhur/arrogance/show off is despicable.
Disease: Madah (love of praise)
Love of praise for other than what Allah has praised them for. It is okay to be
praised for what you have done, but don't even desire it except from Allah.
Madah that's haraam is flattery. That's why the Prophet (sallallahu ‘alayhi wa
sallam) said "throw dust at the face of Flatterers". Telling someone genuinely
that you have done something well, and them accepting it is not blameworthy.
Tamaa is the reason people praise others, and like to be praised for what they
didn't do.
A good example of this is in situations of higher education, where you have
Professors getting praised for work solely done by their graduate students, or in
Corporations where the manager gets the praise for the team work, or
governments, etc.
Hasad (Envy)
Hasad is a serious disease. There is a difference of opinion on whether it is a root
disease or a disease- As the source of it is still desire/Tama. Hasad was the first
manifestation of wrong in the heavens. Nothing prevented Iblis from bowing
down except hasad or Tazzuz and Takabbur. Prophet (sallallahu ‘alayhi wa
sallam) said "Hasad eats good deeds like fire eats dry wood". Mahsud is he
object of envy. Hasid is the envier. "Wahisidin Idha Hasad"- Hasid is the Shaytan,
and to have envy is to manifest one of the attributes of the Shaytan. Prophet
(sallallahu ‘alayhi wa sallam) "Every possessor of a blessing is envied". It doesn't
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ALCHEMY OF THE HEART
matter at what level it is happening but it happens on all fronts of society. The
one who envies is harmed faster than the one who is envied. The evil eye is
related to hasad but not necessarily as some people may just have psychic
powers that can affect others negatively.
Every culture has a concept of the evil eye, it is a universal concept, though now
looked upon as superstitious by many westerners. The Prophet (sallallahu
‘alayhi wa sallam) "The evil eye is true". This is from a man who worked hard to
dispel superstitions. When his son died, there was an eclipse of the moon. To
the Arabs at that time the moon eclipses at the death of a great man, and soon
people were claiming that. The Prophet (sallallahu ‘alayhi wa sallam) said "The
moon is a sign of Allah subhanahu wa t'ala and the Sun is a sign of
Allah subhanahu wa t'ala and none of them eclipse for anyone".
Hasad is manifested in ones desire for the loss of someone else's blessing. eg.
hoping that someone loses a job, her husband, etc. Na’ima which comes from
an Arabic word Na’ima (Softness or that which makes things easier). If
Allah subhanahu wa t'ala gives someone a blessing, and you envy that then you
are judging Allah's wisdom in bestowing that blessing to someone.
There was a story of a Sahaba called Al asmai, who used to wander to different
camps/tents to collect wisdom. One day he went to a bedouin camp, and both
the husband and wife were there (as was the norm) to entertain him. The
husband was an incredibly ugly man, and the wife a gorgeous woman. When the
husband left to slaughter a sheep, Al asmai turned to the wife and couldn't help
but say "How could someone as beautiful as you end up with such an ugly man?"
The woman told him, "Fear Allah ya Al-asmai. You never know, maybe my
husband did something good and I am his blessing or I did something bad and
he is my punishment!"
Al-Asmai learned never to question Allah's na’imah.
The difference between Adam and Iblis is that Adam repented. The Hasud/Iblis
did not feel the need to repent because he felt he was better. There is a hadith
that states "A mu'min is not safe from 3 things, and one of them is hasad".
Cure
If you have envy as long as you don't harm the individual even when you are in
a position to do so, then it is not bad hasad if your taqwa prevents you from
harming that person. Imam Ghazali said that if you despise that part of yourself
that causes you to envy then it is a sign that you aren't an envious person. There
is the nafs and Ruh and there aren't much different from each other. The nafs is
the ruh that is still tarnished by being in this world, we have to recognise this
ALCHEMY OF THE HEART
29
within ourselves. If you detest this lower self then it is a sign that the Ruh is a
stronger force within you. It is dawa/medicine is not to follow your caprice,
hawaa, desires. Hawaa means to fall or wind.
The nature of hawaa/passion is like a wind, it comes stirs things up, and then
dies dwon. If you follow this then you are following whims. Truth is firm, and
falsehood transient. Hawiya is the name of Jahannam and it is hawaa that takes
you there. To do the opposite of what your hawaa dictates. e.g if your hawaa
wants to harm the person then give the person a gift, praise the person when
the inclination is to say something bad about him.
If the person is good, then his heart will be inclined towards you and inshaAllah
this will change your heart too.
Know that hasad harms the hasid in this world, because you will always be
anxious and mad "Why did he get that promotion?". You become obsessed with
the object of your envy. There is an Aab saying "Al Hasud la Yasud" -the one who
envies can't get into a leadership position. We as Modern day Muslims are filled
with envy for the Kuffar in the west because the bottom line is that they have
dunya and we don't. Or people from other countries who always diss the Gulf
Arab for their riches and how they are wasting it, but if they were in that
situation they would probably do the same thing. We have to question our
anger, is it from hasad? Or is it really being stimulated by an altruistic desire?
Communism is another example of pure Hasad. Marx's writing is filled with
resentment. "Getting what belongs to us from the rich people". From a shariah
perspective both the rich and poor have an obligation, the rich not to undermine
or belittle the poor, and the poor not to envy or want to overthrow the rich.
In the U.S. over 90% wealth is in the hands of 3% of the population. Even Bill
Gates is only worth 30% of someone like Rockerfeller. The inheritance laws in
Islam are designed to break monopolies. In traditional cultures the first son gets
everything. Even in English cultures a woman with no protector may end up
being thrown out of her house.
In Islam a woman gets part of the inheritance as well as it is spread amongst the
rest of the family. Traditionally in Islam there is a strong middle class, which is a
balancing force for the society. If a society is made up of a huge gulf between
the rich and poor, it becomes a breeding ground for resentment, and revolutions
to occur. Beware of self righteous indignation because it may fall into the realm
of hasad.
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ALCHEMY OF THE HEART
A lot of communists suddenly became Islamists and Islam became a vehicle for
the anger that is not rooted for the sake of Allah but rooted in not being satisfied
with their worldly position. When you envy it doesn't benefit you or make the
person lose the blessing, because ultimately Allah subhanahu wa t'ala gives and
takes from who He will.
Causes
Enmity: A good example of this is the anti American feeling around the world,
yet people are obsessed with the American culture.
Tahabbub: A type of hasad where two or more people have the same object of
desire. eg. siblings fighting for parental love, or the disease of the second wife
(that's why Shariah is adamant on being fair to the wives). Dharr- is a term
referring to a second wife and it also means harm.
Takkabur: Arrogance is the root of this envy. Some Arabs such as Al Waleed ibn
Mughairah and Abu Jahl were against the Prophet (sallallahu ‘alayhi wa sallam)
because he was "yateem Banu Hashim", an orphan, didn't have status, doesn't
"deserve" this blessing. Pharaoh had this same disease when it came to Musa
(sallallahu ‘alayhi wa sallam) also Iblis.
Tawazzuz: Not wanting to disturb the status quo. As long as we have the same
thing, then it iokay. But once you move forward then I will re attempt to re
establish the equilibrium, because feeling of self worth is threatened. Arabs
couldn't believe the Prophet (sallallahu ‘alayhi wa sallam) was chosen by
Allah subhanahu wa t'ala "but he is a man just like us?", "may be if he were a
king, or angel"...etc.
Ta’ajjub: Rooted in disbelief. "I can't believe this is happening to them"
Hubbul Riyasa: Love of position/leadership, wanting to maintain authority. If
someone gets a blessing then that threatens the authority of the hasud.
Shuh (Covetousness)
Because these diseases are part of our nature, the purpose is to then transform
them so that they can be beneficial to us. Getting your disability to become
advantageous to you. In Native American cultures they used to name their
children names with disabilities such as lame deer, etc this is because they
noticed that animals with disabilities overcompensated for their disadvantage.
The Prophet (sallallahu ‘alayhi wa sallam) said: “There is no envy except in two
cases: one who uses his wealth for the sake of Allah, and one given wisdom and
he teaches is to others". Ghibta is good envy, when you envy a person based on
ALCHEMY OF THE HEART
31
higher things (not dunya things), so that you can be like them. You do not wish
that they lose their blessings. It is okay to have hasad for a Kaffir or bad Muslim
because they are using their blessings for bad things.
Blameworthy Modesty: although modesty is part of faith, it can become
blameworthy. e.g when modesty prevents you from stopping a wrong from
happening. In order for something to become a Munkar though it has to be
agreed upon by all scholars to be wrong (you can't make a munkar on something
where there is a difference of opinion on it).
When modesty prevents you from asking questions concerning the deen. Aisha
(radhiallaahu anha) praised the Ansari women because modesty didn't prevent
them from asking questions.
As for hayaa of generosity it is not blameworthy. The example is when the
Prophet (sallallahu ‘alayhi wa sallam) married Zainab (radhiallaahu anha), he
invited people over for the waleema and all the guests left except 3. They were
enjoying the company and didn't leave, even though it was the Prophet’s
(sallallahu ‘alayhi wa sallam), first wedding night! The Prophet (sallallahu ‘alayhi
wa sallam), didn't say anything. After a while, he left the room, then came back
(to give them a hint), and they still didn't leave. He then left the room and came
back again. An Ayah was then revealed to leave the Prophet (sallallahu ‘alayhi
wa sallam) when business was done. This is not blameworthy hayaa, because it
was out of the Prophet’s (sallallahu ‘alayhi wa sallam) karam that he didn't kick
them out. The Prophet (sallallahu ‘alayhi wa sallam) said "If modesty had been
a man, it would have been a righteous man".
Al Khawdh
The heart's engagement with things that don't concern it.
Khawdh is the heart's reflection with things that are prohibited (Takhayyur when
you think about sensory things).
e.g reflecting on the beauty of those that are non-Mahram, or reflecting on the
weaknesses and faults of Muslims whether they are present or absent. Toobah
is a tree in Jannah that is for people who focus on their own faults and not
others. Another example of blameworthy thoughts is reflecting on Allah's
essence, it is s haraam.
Fear of Poverty
The origin of fear of poverty is a bad opinion of Allah. The shaytaan promises us
poverty/faqar. Allah promised to provide for us *if* we have Taqwa.
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ALCHEMY OF THE HEART
There was a Jewish man who used to sell oil, he was poor, covered in oil etc. One
day this famous wealthy Aalim, passed by, riding on a white horse. The Jewish
man walked up to him and asked "Did you relate that this dunya is a paradise
for a non believer and a prison for the believer?" The alim said "yes". The Jewish
man then asked "Tell me what kind of paradise am I in? And what kind of prison
are you in!" The Aalim paused for a second looked up, then down, then
responded "When I contemplate upon what is prepared for you in the hereafter
because of your disbelief, I can only assume you are in paradise! When I reflect
upon what is prepared for me in form of the delights of Akhirah I can only
conclude that I am in prison!". The Jewish man immediately took the Shahada!
The point is poverty is relative and the fear of it is a foolish thing. If you are in
poverty, you won't have anything to fear...you are already impoverished. If you
have wealth and are afraid of poverty, then what's the point of being wealthy!
Most of the people that are afraid of poverty, have no clue what real poverty is
about! Mark Twain once said "Most of my problems I never actually saw". It is
all in the head. "Anxiety is half of growing old" The Prophet (sallallahu ‘alayhi wa
sallam) said. He also said "Righteousness will lengthen your life". The
interpretation is that people who are righteous don't have anxiety. The non
believers are consumed with restlessness and anxiety that ages them quicker.
Allah is the Razzaq, the perpetual provider.
Allah's dominion is never diminished by His giving/bestowing. "Contentment is
a treasure that's never exhausted" The Prophet (sallallahu ‘alayhi wa sallam)
said. Know that Rizq that is allotted to you will reach you. Your rizq which was
allotted to you in your mother's womb, is that which you will use. If you die and
there is a million dollars you left behind, that money is not your rizq, it's the rizq
of your heirs. There is a book written "How to live wealthy and die broke"- Such
a selfish concept!!!
Mudahana (using religion to benefit your dunya)
One who uses his religion to benefit his dunya is a psycopathic hypocrite. Imam
Ibn Khaldun "We try to saw our dunya by ripping our deen apart. So our deen
does not remain and our dunya is never rectified". We lose both e.g when you
are afraid to make inkaar because it's your job and you are afraid to lose it.
Duhun is covering up/oil using in cosmetics. Mudahanna is sitting with people of
disobedience, praising their actions, etc in order to gain some worldly favour.
Mudarrat - this concept is different from Mudahana. This is when we are nice to
someone but not at the sake of our deen, in order to get some worldly benefit.
An example is using your worldly position to help others. This is not
blameworthy. It is a rukhsa to do worldly things.
ALCHEMY OF THE HEART
33
Origin
The root cause is desire/tamaa, and doing worship to impress others (riyaa).
Riyaa is lesser polytheism. "The thing that I fear most for my ummah is riyaa".
The Prophet (sallallahu ‘alayhi wa sallam) said: If it is something like showing off
your worldly skills such as archery, then this is blameworthy by virtue but not
Shariah.
There are three characteristics of riyaa:
a) Laziness and lack of actions when you are not around people.
b) When people are around you increase your worship and energy for worship.
There is definitely an element of increase in energy when you are around
righteous people, which is why we are told to have good company. It only
becomes riyaa when you do it for the sole purpose of impressing others.
c) Increasing actions when one is praised and decreasing them when not being
praised. The example of a person who was praying, and people were talking
about how MashaAllah he is always praying etc. The person in the middle of his
prayer goes "What about my fasting?"
It is not bad to encourage others to do good, because the Prophet (sallallahu
‘alayhi wa sallam) did it.
Cure
It is to remove from the heart 4 things:
1. Love of praise from other than Allah.
2. Fear of blame from other than Allah.
3. Desire of worldly benefit from people
4. Fear of harm from people.
Have yaqeen/certainty that no harm and no benefit can come to you except
from Allah. Don't be deluded by praise/blame from others as it is all related to
your worldly position. When you have nothing it is difficult to have friends. But
when you start gaining status or wealth then all of a sudden you have many
friends. In traditional Muslim world people used to vie for knowledge as this was
what people were respected for, not wealth, sadly this is not the case anymore.
Hellen Keller's autobiography is very powerful. She was deaf, dumb and blind
and this is a story of the awakening of her consciousness. She wasn't born that
way, but became blind as a result of scarlet fever when she was less than two
years old. She said the fact that she can remember what a tree looks like, though
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she saw it when she was a baby pretty much, is enough for her. She said that
there is no slave in this world that didn't have a king in his ancestry and no king
in this world that didn't have a slave in his ancestry.
The point is nothing is permanent in this dunya. The history of Al Mansur, a
minister in Andalusia is fascinating. He was a mediocre student who was very
ambitious. He enamored himself to the Khalifa to be's mother, and she put him
in various positions. There was one powerful minister who was feared and
wealthy and Al Mansur managed to put him in jail. The Minister with all his
worldly position and wealth ended up dying a pauper in prison! If a person
believes in certainty then riyaa doesn't occur in his heart.
The worst is that which is done to display virtue so one is entrusted with an
endowment eg. an orphan's wealth so that he can misuse it. In Morroco there
are those who do dhikr and praises of the Prophet (sallallahu ‘alayhi wa sallam)
for money. It's pretty sad.
Scholars are of two opinions concerning riyaa. e.g If you recite Suratul Waqiah
for the sole reason of not being afflicted by poverty (this is according to the
Prophet’s (sallallahu ‘alayhi wa sallam) hadith that if your read Suratul Waqiah
everyday you will not be afflicted by poverty). Another example is to worship
just for the sake of akhirah. Some say this is permissible since Allah encourages
us to strive for Jannah by doing good deeds. The people of Tassawuf on the other
hand, are extremely down on this. They say that we should worship for the sole
purpose of pleasing Allah subhanahu wa t'ala and not for the reward. Rabiah
said "Go after the Gardener not the garden!". She also said "Oh Allah, if I worship
you for the fear of hell fire, then throw me into hell. If I worship you for the
desire of Jannah then lock the gates of paradise from me.” That is a bit of an
extreme position but it depends on your station/maqam.
Ghazali said there are three types of worship:
1. The worship of a free man: Worships Allah subhanahu wa t'ala for the sake of
His pleasure.
2. The worship of a merchant: Worship Allah subhanahu wa t'ala for the sake of
Jannah (if I do this many hasanaat I will get this much) "What's in it for me
syndrome".
3. Worship of a slave: Worship Allah subhanahu wa t'ala for the fear of
Jahannam.
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35
Allah subhanahu wa t'ala is encouraging us to do both Maghfirah and strive for
Jannah. He uses both Takhwif (fear of hell) and Targhib (desire for Jannah) as a
means of encouragement.
Some also warn against the pleasure of Ibadah. Ibadah becomes more
pleasurable with constancy and sincerity, more pleasurable then even
entertainment. But again this is a bit of an extreme position, since
Allah subhanahu wa t'ala gives us the sweetness of Ibadah as a means of
encouragement and reward too. The one who likes people to see him do Ibadah,
even though he is doing it for Allah subhanahu wa t'ala, some scholars say this
is riyaa and some say it is okay. But if praise is the reason you are doing it then
it is definitely riyaa. There is a difference of opinion). One of the Ulamah saidwhoever likes to do something and be praised for it and remembered by it, is
committing shirk.
You can have riyaa even when no one is around eg you are reading a book and
you find an interesting fact, so you write it down and memorise it, with the
intent of impressing others with your knowledge. If the intent is to benefit
people, then it is not riyaa. Sahl bin Abdullah, a scholar, said the one who desires
the people to know what is in between him and His Lord then he is in a state of
heedlessness, unless he is doing it as a reminder/Naseeha for others.
Ibn Masud and Ibn Umar used to go to the Masjid to pray Tahajjud as a means
of reminding the Tabieen. Imam Malik was called An Najm (the star), did not
consider it harmful as long as the original intent is sincere. Not to do something
good out of fear of riyaa is riyaa too! Because the reason you are not doing it, is
the people too, not Allah. If it is a worship you can hide, then it is better to hide
it. It is better to do dhikr with the tongue, even when the heart is heedless, then
not to do it at all. The dhikr of the tongue may reach the heart. Riyaa is seeing
the people, not the people seeing you! If Ibadah is done for the sake of Allah
then everyone else becomes insignificant. Fear of other than Allah and desire
for it, is being devoid of tawakkul (reliance) because you don't have yaqeen
(certainty), that everything good and bad is from Allah subhanahu wa t'ala. Tie
your camel then rely on Allah subhanahu wa t'ala, don't be stupid either. Don't
desire or fear creation.
Sakhatul Qadar is displeasure with the divine decree, when one resists
Allah subhanahu wa t'ala and what He has decreed eg "I don't deserve this!",
"Why is this happening to me?", "What did I do to deserve this suffering?" Imam
Abul Hassan- A quality that destroys Hasanat is displeasure with the divine
decree. "They were displeased with the divine decree and Allah subhanahu wa
t'ala destroyed their deeds". With believers everything is good. People of
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ALCHEMY OF THE HEART
Allah subhanahu wa t'ala recognise the dunya is a place of purification. There
are only 4 possible states a human being can be in, and each state requires a
response from Allah subhanahu wa t'ala:
1. Na’ma: State of blessing from Allah subhanahu wa t'ala. The required
response is shukur/gratitude to Allah subhanahu wa t'ala. Using the blessing in
a manner that is pleasing to Allah subhanahu wa t'ala. We need to have shukur
on the tongue, by thanking Allah subhanahu wa t'ala and the people. Feel the
blessing and show it. Act in a way that is pleasing to Allah.
2. Baliya: State of Tribulation from Allah subhanahu wa t'ala. Response is
Sabar/patience. Sabrun Jameel is not to complain, although we are allowed to
complain (we will explain later).
3. Ta’aa: State of Obedience to Allah subhanahu wa t'ala. The response is not to
become arrogant. It is because this is another form of blessing, and it is only
from the Tawfiq of Allah subhanahu wa t'ala that you are in a state of obedience.
The inherent danger of religion is self righteousness. Kibr is from shaytaan. Isa
Ibn Maryam (sallallahu ‘alayhi wa sallam) said "There are two kinds of people,
those who are in tribulation and others in blessing, we need to look at those in
tribulation with compassion".
4. Ma’asiya: State of disobedience to Allah subhanahu wa t'ala. The response is
repentance.
All these states are a way to get closer to Allah subhanahu wa t'ala, so they are
all a blessing in the end. If you get a tribulation, then thank Allah it is not worse
than it could be. Look at the Prophet’s (sallallahu ‘alayhi wa sallam) life and the
tribulations he faced! He buried 5 of his 6 children, his closest people died,
people called him majnun, spit on him, held sanctions against him, drove him
out of his home, etc and never once did he complain! To be angry at qadar is to
be in a state of heedlessness. "Al Furuq is a book, talks about the difference
between the a) Qadha is that Allah has decided to make something happen b)
Qadar is that he has enabled it to happen (the means).
Maqdhi is the thing that happens itself. We don't have to be happy with every
Maqdhi, since Allah subhanahu wa t'ala has decided that there will be evil in this
world. This doesn't mean that we will be pleased with sharr because
Allah subhanahu wa t'ala isn't. It just means that we can not be displeased with
Allah's creation- the world. An analogy is you have a doctor and you go and he
declares that he has to cut your arm off. Then the doctor overhears you
complain to someone else "I went to this stupid doctor and he cut off my arm!"
etc. The doctor will be hurt and saddened that he tried to help you and here you
ALCHEMY OF THE HEART
37
are talking trash. But if he overhears you saying something like "I went to this
doctor and Alhamdullillah he helped me, but I am in a lot of pain etc" the doctor
will be moved to compassion.
The difference is that it is okay to express your pain, tribulations, etc in a way of
releasing it, but you can't complain about Allah subhanahu wa t'ala to His
creation. We were not commanded to enjoy tribulation (no takleef) but what
Allah says is that tribulations are sent to us to humble us and to bring us closer
to Him.
Sum’a
Sum’a is identical to riyaa except that riyaa relates to the eye, while sum’a to the
ear (you want to tell others about the good actions you did). "Whoever tells
people what he did (of good), Allah willl tell people what he really did (of bad)
yawmul Qiyamah" The Prophet (sallallahu ‘alayhi wa sallam) said. Even if you did
the action with sincerity to Allah subhanahu wa t'ala, then told people about it,
you ruin your actions. If you make tawbah it rectifies it. Also the one who does
something for the sole reason of telling people about it. Should the desire be to
benefit people and relate a blessing to them, then this is not blameworthy.
Shidhadh was a brigant from Bani Duada. He was a bad robber that was well
known amongst the arabs who used his name in proverbs etc. The Brigant
(highway robber) on all those people on the way to Allah is Tamaa.-Abul Abas Al
Mursi was a well known religious man. He went to the market and noticed a
salesman he knew, he thought "perchance he recognise me and give me a
discount"...At that moment he got a call that told him for the peace of deen
leave your desire for creation.
The source of tamaa is ghafla of the heart of Allah's providence. "If Allah decrees
a harm to you, no one can cure it except Him". "If all of creation got together to
harm you, and Allah didn't decree it, then they wouldn't be able to harm
you...." The pens have been lifted and the ink is dry.
Question: What if a person makes dua against you? Sh. Hamza's response was:
If you are not an oppressor then you shouldn't worry about people's dua against
you. If a person makes dua against you and you have not wronged them, then
they are oppressing you (committing a dhulm) and they will be accountable to
Allah. But if you are an oppressor then you have a lot to worry about, since Allah
does not return the dua of the oppressed. The best weapon of a believer is dua!
Imam Junaid said "the only disease is ghafla". If you are really in a state of
awareness you wouldn't do wrong.
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ALCHEMY OF THE HEART
Ghafla is a state of being fooled. A type of temporary stupidity. Tamaa is the
cause of every harm eg. gheeba what's the cause of you wanting to talk about
someone else's faults, except that you wish to gain something from it (make
yourself look good, envy, etc), another one is lying, we lie to somehow benefit
from a situation.
Tamaa will preoccupy your heart during salat and also lead into Mudahanna. A
good example of this is Salesmen. Sh. Hamza told a story where he went to buy
some ugly yet cheap glasses. When he tried them on, the salesman exclaimed
"you look really good!" (mudahanna), Sh. Hamza said "Actually I think they are
really ugly but I am buying them because they are cheap". The salesman goes
"yeah you are right, I agree with you." "The truth Merchant will be raised with
the Martyrs" The Prophet (sallallahu ‘alayhi wa sallam) said. It is because they
have gotten rid of tamaa from their hearts, and realise that Allah subhanahu wa
t'ala is the Razzaq.
In traditional cultures, when you go to the markets all the similar stores are lined
up. Like Saudia, Syria etc. you can go the Souq for shoes, the Souq for oils,
perfumes, Souq for jewellery etc. In the western paradigm this is the worst
marketing strategy. But these salesmen prayed together, ate together, and
traditionally if one sold enough for the day he would close and leave the rest to
earn their rizq. In the west there are books written like "How to swim with the
sharks", or an ad that goes "He is going to eat his competitors for breakfast, then
take his kids to Marine World". We don't want to be like that.
The Prophet (sallallahu ‘alayhi wa sallam) said "Competition over dunya is the
disease of civilisation, and it will bring the world down." The whole philosophy
of "us against them". We are their "them" and in the end we will wipe each other
out. Greeks had the word eroes- a type of longing desire that is never fulfilled.
This is the driving force for most people.
The Prophet (sallallahu ‘alayhi wa sallam) said "Nothing will fill the mouth of the
son of Adam except the dust of his grave". "Two people will never be satiated,
seekers of knowledge and seekers of dunya" another hadith. You are either of
the two, which one would you choose? Tamaa of Allah is good desire, the
disease if for other than Allah. If you ask desire what's your trade? He will say
earning humiliation. Who is your father? Doubt concerning divine measuring.
What is your goal? Deprivation of the very thing that is desired!
Tamaa is your desiring something. Rizq is what is allotted to you, like said earlier
there is a difference of opinion on Rizq, some say it will be what you only use up
ALCHEMY OF THE HEART
39
during this lifetime, others say that it is everything you will get. Allah is Ar
Razzaq, Ar Razziq- We are the Marzuq, and what we are getting is Rizq.
There are two types of Rizq:
1. Rizq Batini: Hidden/inward rizq, like your knowledge, character, company, etc
2. Rizq Dhahiri:Outward/Manifest rizq like your food, health, wealth etc.
One of the interesting aspects of life is that the same people keep coming back
in your life. Considering that the earth has 5 billion people, the people
surrounding us that are important to us are very few. This is because our
company is part of our rizq. Because the nature of the world is that
Allah subhanahu wa t'ala has divided the provisions of people, it may be that
your rizq lies in another person's hands. There are then asbab/means that lead
you to get your rizq. e.g you are a guest of someone. That dinner that you eat
is part of your rizq. Guests are a blessing, and they leave the house with some
of your sins (they are a kaffara/expiation). They don't do "damage" because they
are eating what belongs to them anyway. Because of these asbab/means,
people start thinking that the rizq is from the sabab/means and lose sight of the
Musabbib/true cause of the means.
The biggest sign of this is when you get angry for not getting what you want. It
is one thing to be angry over your right, if someone oppressed you or took what
belonged to you. It is another thing to be angry over something that you
"wished/desired" for.The Prophet (sallallahu ‘alayhi wa sallam) said Jibril
(sallallahu ‘alayhi wa sallam) (sallallahu ‘alayhi wa sallam) said to him" No soul
will die until it completes the rizq that was alloted to it. So fear Allah and don't
do anything haram to obtain your rizq, and don't beg/plead with creation to give
you money, don't let the delay of your rizq be a cause of your disobedience to
Allah!"
Extended Hopes
Sh. Muhammad Al Mawlud stated that the immediate acting poison of this
tamaa, love of dunya, etc. is accustoming/assuming self that death is a long way
off. This is intrinsic in our nature and there is wisdom in it. If people didn't have
extended hope, they wouldn't even plant a tree, there will be no infrastructure
for the next generation. There is a famous story of a Persian King that passed by
an old man planting an olive tree. The King asked him "Will this tree benefit you?
And you'll die before it comes to fruition" (a good olive tree takes several
decades to produce). The old man replied "They planted before us and we ate,
we therefore plant so others can eat". The king was impressed and said "This
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ALCHEMY OF THE HEART
tree already benefited me!" He gave the old man a reward. This extended hope
is a Rahma from Allah.
It is interesting that in this modern culture people are beginning to lose hope
about the future. There is a morbid perspective of the world. The fast food
culture and credit culture is producing a generation that for the first time looks
at the future to be worse than the past. Too much hope is bad because it causes
hard heartedness and indolence.
The world is divided into two types of people: a) Saeed-Felicitious and b)
Shaqee-Wretched.
Aristotle who is the foundational to western philosophy wrote a book called
"Ethics". In it he proposes that the goal of life is leisure and happiness and that
is reflected in the declaration of independence. "Life, liberty and the pursuit of
happiness".
The original wording was being free of debt when you come into the world, but
that was changed to pursuit of happiness. Happiness in the modern context is
associated with things, material goods. Islam radically altered the understanding
of happiness. Sa’ada is in the next world. The Prophet (sallallahu ‘alayhi wa
sallam) said "If you are not angry with me Ya Allah, then I don't care what you
do with me". It is the understanding that akhirah is better than now. The
opposite concept of Sa’ada is Shaqawa. A Shaqee is one that doesn't have the
akhirah. Al Fudhayl Ibn Ladh- both a scholar and a Zahid said there are 5 signs of
wretchedness:
1. Hard Heartedness: "Have Mercy on those on the earth and the one in the sky
will have Mercy on you."
2. The eye that doesn't weep.
3. Lacking Modesty: "If you have no shame then do whatever you want"
4. Desiring dunya: No one increases in the akhirah except that it harms his
dunya, and no one increases his dunya except that it harms his akhirah. In Nurul
Yaqeen, the Seerah by an Egyptian scholar, he said that the Sahaba had lost most
of the dunya but that didn't swerve them from the quest of akhirah. Quba was
such a simple masjid that many of us in the modern context would not have
recognised it. We are obsessed with ornamenting the outside now, while we are
empty on the inside.
5. Extended hope: It leads to indolence, lack of energy to do things that are
obligatory on us. There are some people who have incredible energy to do
worldly things, but when it comes to deen they are simply "too tired".
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41
Hassan Al Basri said I saw 70 people of Badr and if you saw any of them you
would have thought they were mad. If they saw the best of you they would say
these people have no character. If they saw the worst of you they would say
these people don't believe in the Akhirah. There is a tradition that is often
mistook for a hadith that states "Act for dunya as if you would live forever, and
act for Akhirah as if you would die tomorrow". Sh. Uthmaan Bashir explained
the above tradition. He said that most people don't understand it, it is a saying
used by dunya lovers to justify their actions...."We have to act as if we will live
forever.." But if you look at the saying and your situation bifocally it means "I
have forever to do my dunya obligations, but I only have one day to fulfil my
akhirah obligations". This puts it in perspective. We don't have much time to
work for akhirah and that should be our main goal.
"Don't forget your portion of the dunya". Don't forget what Allah has given you
so expend for akhirah, or is that the dunya is there so don't forget it. Essentially
we are not anti world but are reminded not to forget the akhirah either. If you
are not thinking about akhirah the longer you stay on earth the more hard
hearted you become.
Children cry easily because their hearts are very supple. They can go from
extreme joy to extreme sadness in one day, but as a person gets older this purity
becomes harder to achieve. One of the things that the Prophet (sallallahu ‘alayhi
wa sallam) was made to love was women, because their hearts were more
brittle than men.
Regarding the person who benefits people with knowledge, it is not a bad thing
to have hope for a long life. The Prophet (sallallahu ‘alayhi wa sallam) said "don't
desire to die". If you did wrong you need the time to make Tawbah and rectify
your actions, if you did right you need more time to do even more. "Extended
hope is a mercy from Allah subhanahu wa t'ala, had it not been for it, you
wouldn't see a farmer planting trees, or a woman giving birth". The idea is not
to get into a state of paralysis, but reflect. A good exercise is to reflect on the
states of death and akhirah. ne of the things that athletes are trained to do is
visualisation as a psychological preparation. We should prepare for the
inevitable journey to akhirah. When we get into a hyper conscious state that
makes this state look like a dream. We wake up when we die.
Some of the Ulemah said if people have shahawat/appetites reflection on death
will give them sobriety. The difference between Ar Rajaa and extended hope.
Rajaa is hope for Allah. There is a famous hadith that states" The one who love
to meet Allah, Allah loves to meet him" Aisha (radhiallaahu anha) said "What
about disliking death?" The Prophet (sallallahu ‘alayhi wa sallam) replied
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ALCHEMY OF THE HEART
"Everyone hates death, but every Mumin wants to meet Allah". Khawf and
Rajaa- We have to have the two sandals of hope and fear. Too much fear leads
to despair of the Mercy of Allah subhanahu wa t'ala. It is a common religious
illness. Some Christians focus too much on the apocalyptic nature of religion,
hellfire, damnation etc. The pilgrims believed only 144,000 will make it to
heaven (even Jehovah's witnesses). There were more pilgrims than that, so the
odds of making it, weren't so high.
Excessive hope on the other side, leads to a complacency and makes us stop
acting. There is an article about Baptism that talks about the fact that Baptists
can pretty much do anything since they are saved. Salvation through Christ
absolved all they wrong actions. There is no sense of khawf at all. That's why
priests can get away with a lot, then come back and preach and people will listen
(eg. Jimmy Swagger). Muslims have a high expectation of their leaders. That is
why an illegitimate child is Makruh to lead prayer. There is no ithm/bad
associated with the child since it wasn't his fault, but it is just a bad example for
the community. Umniya- Is blameworthy. This is where the means is not taken
but hope is there eg someone wants to lead a healthy life, but they don't watch
their diet, they don't exercise, etc and still expect to be healthy. Rajaa is the
means is taken and hope is there for the Mercy of Allah.
There is a story where a Pakistani was in a plane with two people. One said I
want to go to Sweden there's only 3% Muslims there, the other said I want to go
somewhere else there's only 2% Muslims there, the Pakistani turned around and
said "why don't you go to hell there are no Muslims there!" There is an
assumption amongst Muslims that Muslims aren't going to hell (big suprise
when we get there). People have hope on the two Shahadatain (when you are
born and when you die). Some people's extent with Islam is when they get
married and when they die and still expect to go to Jannah. Rajaa iwhen you do
the things you need to do and have hope on Allah. Khawf should be the over
riding factor until you die. At the moment of death a believer lets go of khawf
and has hope that Allah will be forgiving and Merciful towards him.
Extended hope leads to headlessness about the reality of death which is not a
sin in itself. Reflecting on death is like dhikr of Allah, its mandub not fardh
(obligatory). The Prophet (sallallahu ‘alayhi wa sallam) highly recommended
reflection on death. Including visitation of the graves, for they are a good
reminder of death. Trying to make money is Jaiz-mubah-allowed. Even on Hajj
we are allowed to trade. Unless it was for Tafakhur, = takkabur, competition,
hoarding wealth or putting off tawbah. Then it becomes a sin.
ALCHEMY OF THE HEART
43
In this culture we have a concept of "sowing your wild oats" do Ma’asi/sins while
you have the energy. That's why Allah loves a young man who is obedient to
Him. There are people who do a lot of ma’asi when they are young, then they
get old, and repent but then go into this self righteous mode. All of a sudden
they forget their past, and start pointing fingers at others.
Disease: Tattayur (superstition)
Tattayur comes from a Jahili concept called Teera (which is a root arabic word
from Tair, bird). When Arabs wanted to make a decision on something they
would go to a flock of birds, and run at it. If the birds went to the left they took
it as a bad omen. If the birds went to the right they took it as a good omen.
Yemeenis right, comes from the fact that Yemen lies on the right.
Shamal is left- comes from the fact that Sham is on the left.
A digression on maps/geography
The Muslims traditionally put the South on the top and the North on the bottom
of the world map. Idrisi was the first map maker of the world (a Muslim). He put
the south on top and north on the bottom of the map. The Europeans realised
the significance of the South being on top, it puts Africa over the top of Europe
and nothing over the top of Arabia, so they actually flipped it.
In Arabic language south is referred to as up, and north to as bottom. Australians
caught on to this, and made maps with the South up. It's actually interesting to
look at a southern map, we realise how close Ireland is to Morroco
and Germany to England. etc. Muslims need to make maps with the South on
top again.
Tattayur
Teera is a superstition. Mutattayyir is a pessimist.This action was based on the
ignorance that everything belongs to Allah, and Muslims should have a good
opinion of Allah. Tattayur is of two types:
1. Those that are dangerous in the normative state- e.g if you see something
really harmful like a Cobra, then you should avoid. It is incumbent by Shariah to
avoid harm coming to you.
2. Having a bad opinion based on no proof- eg. black cats, ladders, knock on
wood (based on Pagan worship of trees), that's teera.
The Prophet (sallallahu ‘alayhi wa sallam) said "You'll never be free of three
things...." and one of them is Tattayur. Superstitions are a part of our nature.
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ALCHEMY OF THE HEART
The cure of tattayur is if you feel "a bad omen", lets say you see a ladder and
you don't want to walk under it...then just get over your nafs, and do it! Don't
make dua against people, and actually don't belittle any Muslim because you
never know he/she may be a Walee of Allah.
Disease: Dhann
Bad opinion of others. Suspicion without facts to support your thoughts. The
worst case is when you have a bad opinion of people who are outwardly
righteous. Wasma-Waseema is a good face. Firasa is the ability of seeing the
goodness/badness of a person through his/her face. Gheeba of the heart is a
bad unfounded opinion against someone is actually written against you. Allah
doesn't take you for what just occurs to your heart, but He does take to account
azm/a distinct decision made by the heart.
If the heart is convinced without any proof then it is written against you.
"Beware of bad opinion because it is the most false of speech". Some people
have no daleel "I just know he is". Nothing wrong with doubting someone. If it
is based on something concrete. Shakk is Doubt I don't know. Dhanni – to make
a decision without proof.
What if you doubt someone?
If he is a fasiq (a fasiq is someone who commits major sins openly or minor sins
consistently) don't take the word of a fasiq at face value. Find out if what he says
is true or not.
Don't trust anyone with your deen, family, wealth unless you try them a
thousand, thousand, times.
One of the poets said, if you have a good opinion of people, in these days (of
corruption), then that is foolishness. Be cautious.
If the time is bad then it is incumbent upon Zakat distributors to check out
people, who claim they deserve zakat. A bad opinion of a person, who has
evidence is bad, is not a sin, its commonsense. If he makes tawbah, then don't
remind them of their past. That is wrong. "A good opinion of Allah subhanahu
wa t'ala and a good opinion of His slaves, are two things a believer is given". No
servant was ever harmed by having a good opinion. People are innocent until
proven guilty. "I am in the opinion of my servants, so if he thinks good of me, he
finds good, and if he thinks bad he finds bad".If you are a true Mu'umin then
everything will be good for you.
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45
Disease: Ujub (exalting the blessing and forgetting who gave you the
blessing)
Imam Al Ghazali said the difference between ujub and kibr is that kibr needs two
people:
The Mutakkabir (arrogant one) and the Mutakkabir alayhi (he one whom
arrogance is shown).
A Mu’ajjib doesn't need a second person, he is one that is simply impressed with
himself. The definition of uju is exalting the blessing and forgetting who gave
you the blessing. In this culture when someone says "You are beautiful", we say
"Thank you" as if we had anything to do with it. If Allah subhanahu wa t'ala made
someone beautiful/talented/ etc then they should praise Allah subhanahu wa
t'ala. "The Master of Rhetoric is he who speaks so eloquently, that people think
I can do that too." "I worked so hard and I made it!" People think that its by their
accomplishment that they were successful instead of Allah's aid.
"Allah subhanahu wa t'ala makes every creator and his creation", so airplanes,
cars, computers, etc are all creations of Allah. Once you realise that you will lose
your ujub over anyone who knows something there is someone who knows
more, this is characterised in the story of Musa and Al Khidhr.
Vanity is excessive pride in ones accomplishment or beauty. The root meaning
of vanity is emptiness. There's always another side to things. As a result of your
impotence you can neither create any benefit nor harm. Ignorance of Allah's Will
and Mastery over creation leads to foolishness like ujub.
Disease: Al-Ghish (Fraud, to conceal fault/harm either for
religious/wordly pursuits even from a protected minority)
Adornment of a fault or making an evil look good. In the Shariah it is haram to
sell something without pointing out its faults. This is prominent in modern
advertising. In Greece the Sophace (sp), were ones who mastered rhetoric. They
believed that the most important thing is to be convincing. Learning the "art of
persuasion". It doesn't matter if something is right/wrong, as long as you can
justify it. In Islam rhetoric is the art of embelishing the truth. (A totally different
world view). "Men are either smart wolves or dumb sheep", and dumb sheep
get eaten by smart wolves- a modern, western philosophy. This is Ghish a it is
Haram.
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Disease: Ghadhab (Anger)
As for the swelling ocean of all these diseases, (ghadhab), if you come to it's
shores you'll see things that will astonish you. Say what you want of it without
constraint. This is a weak hadith, but nonetheless important. A man came to the
Prophet (sallallahu ‘alayhi wa sallam) and asked him "tell me the best thing to
get to near to Allah", The Prophet (sallallahu ‘alayhi wa sallam)] responded
"Good Character". The man went to his right and asked the same question, the
Prophet (sallallahu ‘alayhi wa sallam) again responded the same way. The man
went to his left and asked the same thing, the Prophet (sallallahu ‘alayhi wa
sallam) again answered the same way. The man went behind him, and finally the
Prophet (sallallahu ‘alayhi wa sallam) said "Haven't you understood? Do not get
angry!".
A man once asked the Prophet (sallallahu ‘alayhi wa sallam) "What is the worst
thing that one can incur concerning Allah".The Prophet (sallallahu ‘alayhi wa
sallam) responded "His Wrath". The man asked "How do you avoid it?" The
Prophet (sallallahu ‘alayhi wa sallam) responded "Don't be angry!". There is
another famous hadith where a man came to the Prophet Prophet (sallallahu
‘alayhi wa sallam) and asked him "Give me advice". The Prophet (sallallahu
‘alayhi wa sallam) responded "Don't be angry!", He asked three times and the
Prophet (sallallahu ‘alayhi wa sallam) responded the same way. Ghadhab and
the controlling of Ghadhab is key to good character. It doesn't mean don't feel
anger. The Prophet (sallallahu ‘alayhi wa sallam) himself said" I am but a man, I
get angry like you". Anger in itself is not a bad thing, if it is transmutated in a
positive way. Don't allow anger to take control of you.
Anger is like a hunting do, if you dont' train it, it won't get you want you need.
Anger is essential to human existence, without anger injustices would go
unchecked. We are encouraged to get angry only for the sake of Allah, not for
ourselves.
Imam Al Ghazali identified four essential qualities in a human soul. This is a
model that looks at the human soul and recognises certain characteristics. It has
been used in other traditions as well, not just Islamic.
1. Quwwatul Ilm: The Rational Soul within the human being there is a power
related to what man knows.
2. Quwwatul Ghadhab: Irrasible Soul. This element relates to emotions the basis
of which is anger. Rumi said the wisdom behind the prohibition of Khamar is that
the core of man, which is angry and billigerant is exposed when he is drunk. We
ALCHEMY OF THE HEART
47
are otherwise veiled by the Rahma of Allah, but when we drink we remove that
veil.
3. Quwatul Shahwa. This is the appetative soul.
4. Quwwatul Adl. This is the power that harmonises the above three.
Those powers within the soul above are related to the cardinal virtues (which is
also within the christian and other traditions).
1. Wisdom/Hikma: When the rational soul is balanced the result is hikma.
"However is given hikmah is given much good". Hikma is the mean between
stupidity and trickery. When it is lacking, one becomes foolish. When it is in
excess one becomes manipulative. This trickery is a dominant trait in CEO's of
modern corporations.
2. Courage/Shaja’a: When the irrasible soul is in control the result is shaja’a. The
extremes are impetousness/irrational behavior (when it is in excess), and
cowardice (when it is lacking).
3. Iffa/Temperance:’iffa is the mean between Jumud/Indifference/no energy
(which is unhealthy in shariah) and the extreme is fisq (ne is who a slave to his
appetative soul). The balance is ‘iffa.
4. Adl/Justice: Justice has no extremes, it only has an opposite which is
dhulm/oppression. When everything is in balance within the soul, the result is a
just man. When of the elements is out of balance, the result is oppression to
oneself and others.
The only human being that ever completely balanced these is the Prophet
(sallallahu ‘alayhi wa sallam). This is why the more you emulate him, the more
you become a just person. He was never an extremist in anything, his fasting, his
anger, etc. If we look at his Sunnah (sallallahu ‘alayhi wa sallam), we see many
traditions that are based on balancing our nafs.
The worst vessel son of Adam can fill is his stomach" This is the justice of the
stomach. If we absolutely have to fill it, we are told to leave 1/3 for food, 1/3 for
water, and 1/3 for air.
Sexual appetites: don't go over limit. As you grow older this aspect of yourself
diminishes, as you look more toward akhirah. Those people who don't believe
in Akhirah, stil want to engage in mental shahawat (since the physical shahwa is
naturally down), the result is the emergence of the Viagra society.
The Prophet (sallallahu ‘alayhi wa sallam) never allowed his anger to get the best
of him. He had more knowledge than any other human being but never used it
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ALCHEMY OF THE HEART
for trickery If we look at the Khulafa Ur Rashidun, we see that each one of them
embodied one of the cardinal virtues as their dominant character type.
a) Abu Bakr (radhiallaahu anhu): his main virtue was courage. No one was more
courageous than Abu Bakr. What is the reason people hesitate to give? Fear of
the unknown. Abu Bakr was the most generous at all times, he gave up all his
wealth for the sake of Islam, and that is Shaja’a. He was one whose heart never
wavered when others around him did. He was Thabit.
b) Umar (radhiallaahu anhu): Umar's man trait was justice.
c) Uthman (radhiallaahu anhu): Uthman was ‘affif (even the angels were shy
around Uthman ((radhiallaahu anhu).
d) Ali (radhiallaahu anhu): Ali was endowed with Hikma (he was called Babul Ilm,
the door to knowledge).
If you look at the Siratal Mustaqeem. Mustaqeem means upright. Istiqamah is
perfectly balanced. There are two ways to deviate from the perfectly balanced
path:
1) Ziada which is being excessive in what's wajib. Christians are the archetype of
this example. They invented Monkery though they were not obliged to go into
this extreme ascetism. The main thing about excess is that you will not be able
to fulfill it. "Don't go to excess because Allah won't taper with His rewards until
you taper off".
The extreme of ‘iffa is puritan. The result is that you are no longer in balance,
and eventually you will go to the other extreme. The Europeans came here as
puritans to be perfect in their religion and the end of that era has emerged into
the Modern American society which is full of satiating your shahawat. In the
Christian methology they go into extremes with shaja’a too, "turn the other
cheek". With this concept, they end up massacring more human beings than the
history of any human group. In justice, they demand justice in everything, which
is essentially based on dhulm. As it is justice for them, but oppression for
everyone else. The law is based on lawyers, and how many loopholes they can
find to let others get away with things. With knowledge it started being
knowledge that was beneficial to humanity, and now it's turned to trickery.
2. Naqs: Being deficient in the Obligations. The archetype of this are the Jews.
Musa's (sallallahu ‘alayhi wa sallam) complaint to the Prophet (sallallahu ‘alayhi
wa sallam) during the Miraj was that the Jews couldn't even pray twice a day.
There are plenty of examples in the Quran on how the Jews tried to get away
with not fulfilling their obligations.
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49
These are simply archetypes and not absolute. Going astray is dhal: the root
word is to be in love Excessiveness leads people astray. A Muslim is supposed to
be in the middle of the two. The root of Christian doctrine is Rahma/mercy. They
believe that whatever they do they will be forgiven no matter what. With the
Jews it's the opposite. The ghadhab and rahma have to be balanced.
There is Shariah and Haqiqah. The law and the spirit of the law. The law is rules,
and the spirit is Rahma. When they are balanced (iman on the inside, and Islam
on the outside) we get the Muhsin. The Prophet (sallallahu ‘alayhi wa sallam)
said "Beware of Tyrannical Scholars". The concept of the ignorant worshipperembodiment of a Christian or extreme sufi. The balance is to be a Sufi-Faqeeh.
Imam Shafi said about the two (sufi and faqeeh) "Don't have one without the
other. A faqeeh alone will be hardhearted" A sufi alone, leads to this new age
phenonemon of "all is good", "all is one", "we are all going to heaven"..etc. Christians are closer to us, because we are on the side of Rahma "Forgivenes is
closer to Taqwa" -"When love exists there is no need for justice".
The Sahaba loved each other so much, and didn't want to hold each other
accountable over minor things. The great Fitna in Islam was the case of Sayyidna
Ali (radhiallaahu anhu) and Sayyidna Muawiya (radhiallaahu anhu). Ali
(radhiallaahu anhu) wanted forgiveness, and Muawiya (radhiallaahu anhu)
wanted justice. We are supposed to love all our leaders despite their mistakes.
In this case Sayyidna Muawiya (radhiallaahu anhu).
Ghadhab comes from something that's essential to human nature. If you look at
the brain there are three dominant centers:
1. Lowest Brain: R brain: Reptilian brain, this is the appetative center of the brain
where urges originate.
2. Mid Brain: Emotions are centered here. The root of all emotion is
ghadhab/anger. This is the first emotion that children is ghadhab, through
crying, tantrums, they learn to say "No" before "yes".
The Prophet (sallallahu ‘alayhi wa sallam) "Love your beloved up to a point,
because one day he might hate you, hate your enemy up to a certain point,
because one day you may love him. The wisdom is to be balanced. The Arabs
used to say "don't be too sweet you will get eaten up. And don't be too bitter
you'll be thrown away".
3) The new brain: This is the rational center of the brain.
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The reptilian mode is totally reactionary, no humanity. If you are in the mid brain
mode, you will be an emotional person, and some people are totally rational
everything is theoretical when it comes to them.
There are three main reasons that people get angry:
1. Primal needs: When your food, shelter, life, etc is being threatened. This is
survival you have to respond to it. If you don't you are stupid. It is courage to
fight for your rights. The Prophet (sallallahu ‘alayhi wa sallam) said "Any one who
dies defending his property, dies a Shahid". This is the Ultimate amr bil Ma’ruf
wal Nahi anil Munkar (enjoining good and forbidding evil) in society no one
should feel that it is okay to just take someone else's property.
2. Position: This is related to seeing yourself, dignity, job etc. It is getting angry
over a sense of being belittled.
3. Specific to a person e.g an Aalim/scholar may get mad to see someone
mistreating a book, while to an illiterate farmer that doesn't mean anything to
him. To the farmer though, if someone mishandles his pitchfork.
Imam Al Ghazali said the first one is healthy, the second is healthy up to a point.
Don't get angry over what doesn't benefit you to get angry about. Don't obssess
yourself with little things, let it go. The third situation if there is ghairah (the idea
that something is yours and you don't want harm to come to it) then its okay.
The Prophet (sallallahu ‘alayhi wa sallam) encouraged Ghairah. When Abu Sa’d
said "If I see my wife with another man I would kill him!". The Prophet (sallallahu
‘alayhi wa sallam) said "I have more ghairah then him, and Allah has more
ghairah than me". If a Muslim sees a non Muslim make fun of their deen, this
ghairah should prompt him to defend the deen. Ghairah is good, for the husband
and wife, otherwise adultery will be rampant in society.
Cure
Ghadhab has two cures, one of them will remove the anger when it comes and
the other suppresses it. Remember this in order to be ornamented with the
quality of removal of anger, then humility and forebearance are a must. An
arrogant person will always be angry. If you are seeing yourself you will be angry.
Humility is praised by all sages. "The one who humbles himself before Allah,
Allah will elevate him, the one who elevates himself before Allah,
Allah subhanahu wa t'ala will bring him down". The Prophet (sallallahu ‘alayhi
wa sallam) was the most forebearing of all people.
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51
All the Prophets have been characterised by humility and forebearance. You can
prevent anger by realising there is no action except from Allah. Recognise that
"La Illaha Illa Allah".
"The strong man is not the wrestler but one who can control his anger". Al
Ghazali said the stupid people see virility and macho tendencies as being
courageous. The Prophet (sallallahu ‘alayhi wa sallam) cure for anger was "If you
are standing, then sit down, if you are sitting then recline. If that doesn't work
take wudhu and pray". Taking wudhu (with cold water), will put out the heat of
Shaytaan. Anger is from shaytaan and shaytan is made from fire.
The nature of anger is you start rising. If you feel it, sit down, and even leave the
room if necessary. Remember to say "Audhu Billahi Minal Shaytani Rrajeem". An
angry man once hired a man to insult him, and listened to him until he could
control his anger. "Anger will afflict the best of my ummah" The Prophet
(sallallahu ‘alayhi wa sallam) said. Umar (radhiallaahu anhu) was the best
example of one who mastered his anger throughout his life development. By the
end of his Khalifate, he was very forgiving. Once the Prophet (sallallahu ‘alayhi
wa sallam) was sitting with some Quraishi women and when they saw Umar
(radhiallaahu anhu) approaching they fled and hid behind a curtain. The Prophet
(sallallahu ‘alayhi wa sallam) laughed and called them out. Umar (radhiallaahu
anhu) was perplexed "Why aren't you fleeing from the Prophet (sallallahu ‘alayhi
wa sallam) and he is more worthy of that type of respect?" The women said "yes,
but you are meaner". The Prophet (sallallahu ‘alayhi wa sallam) laughed and told
him "if shaytaan saw you coming down one path, he will go down another."
The three souls are developed with age:
1. The first 7 years: the appetative soul is developed, allow the children to
discover the world, let them play and indulge for this is the time they grow into
their bodies and discover their limitations.
2. The second seven years: is ghadhab, this is the time to discipline them and
don't let them get angry with you.
3. The next 7 years: The rational soul is developed. This is when they need your
guidance and counsel.
There is a hadith that states "Play with them till they are 7, discipline them for
another 7, and befriend them for 7 years".
"Knowledge and forebearnce and gained through acquisition". You are not born
an alim,you need Mujahada, study, reflect, etc That's what Umar (radhiallaahu
anhu) did with forebearance, he learned to it. Imam Al Ghazali gave the example
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of the pen. If you have bad writing go to a master, ask him to show you, tell him
to draw the letters so you can copy them. It takes time and effort to learn how
to write well. It is the same with good character.
There are three things that you need:
1. Know what good character and bad character is.
2. Mujahadah: Struggle for the sake of Allah to implement it in your life.
3. Sahba: Find people with good character and be in their company.
Imam Shafi was asked about his excellent character. He said "I looked at what
my detractors said about me. If I found it in myself I worked hard to eliminate
it". Prophet Isa (sallallahu ‘alayhi wa sallam) was asked about his excellent
character and he said "I looked at the bad character of people and avoided it".
Sayyidna Ali said "youth is a type of madness and the cure is to get old".
We have about 4 more diseases and then we'll go into more sections for the
cure of all diseases. We have to treat these diseases like the "gordian knot". The
story of the Gordian knot. There was a knot in Turkey that no one could untie.
So an announcement was made that whoever could untie this knot would rule
the land. Many tried and many failed. Finally when Alexander the Great
conquered the land, the knot was brought to him. He took a look at it, took out
his sword, and with one swoop cut through the knot. The treatment of these
diseases is the same. We just need to cut right through them.
The 4 enemies of man are: shaytaan, nafs, hawaa, and dunya.
Disease: Ghafla (Heedlessness)
Imam Junayd said this is the root of all diseases, some scholars say its tamaa and
others procrastination (which is also a type of ghafla.). This is a serious illness of
the heart. Ghuful is inattentiveness, heedlessness, being unaware. A simpleton
in arabic is a Mughafal. The defining factor of ghafla is Sujdatul Sahw. Sujud Sahw
is provided for us in prayer though the prayer time is so short! Allah knew how
forgetful we are.
Insaan comes from the word uns- which could mean intimacy since we are social
beings. Or nsiya which means to forget. in the Quran Al Insaan sometimes refers
to Adam (sallallahu ‘alayhi wa sallam). The first slip of Adam (sallallahu ‘alayhi
wa sallam) was being taken unaware. That's why we have to be vigilant. Ghafla
occurs as a result of the absence of vigilance and wakefulness. When Sayidda Ali
(radhiallaahu anhu) said "People are asleep and when they die they wake up",
what he meant was that people are heedless (ghafiloon) on their destination
ALCHEMY OF THE HEART
53
and that's the prime reason they do what they do. If humans were really awake
they wouldn't sin.
This is the metaphor of the cave. Where all humans are in this cave, and there is
a light at the very back of the cave. This light is causing this long shadows and
people are so fascinated by these shadows they are convinced this is their
reality. Then one of them gets away from the cave, and sees the sun, skies, the
trees, and the beauty outside. So he runs back and tell them "Wake up this is
not real, it's all an illusion! Reality is outside...come with me" and these people
turn on him and kill him. This is essentially the story of the Messengers, where
Prophets come and because of the unveiling of Knowledge from Allah, they try
to wake us up from our illusionary reality.
Samid is another word that's used in the Quran. Samidun is a type of ghafla but
has more awareness to it.
"You were in ghafla about this (yaumul Qiyamah) and we removed the
veil”. There is a veil that prevents us from seeing things as they truly are. The
Prophet (sallallahu ‘alayhi wa sallam) used to pray "Oh Allah show me things as
they truly are". The Prophet (sallallahu ‘alayhi wa sallam) also used to pray "Oh
Allah show me the truth as the truth and give me the ability to follow it, and
show me falsehood as falsehood and give me the ability to stay away from it."
Ghafla is being heedless about what Allah has commanded us to do and what he
has prohibited us to do. A Mu'umin when reminded of something wrong he is
doing will automatically say "Astaghfirullah". But the arrogant ones when told
to fear Allah, they get mad at the people.
The cure for it lies in having good company, people that will tell you when you
are doing wrong, and encourage you to do good.
Cure
The cure lies in four rectifying qualities:
1. Istighfaar
Realisation brings you to repentance. The scholars said "Istighfar and salah ala
Nabi are the two dhikr of the end of time". Tawbah is a cure for ghafla. We
should make istighfar at least 70 to 100 times a day (that is what the Prophet
(sallallahu ‘alayhi wa sallam) himself did!). We should also memorise Sayyidul
Istighfar.
Muhasabah: using the idea of the merchant who counts money at the end of the
day, to see his profits/losses. Look at your day and see if you had a loss with
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Allah make tawbah. and if there was a gain with Allah give thanks. For Allah gives
more to His grateful servants.
2. Ziyarah
Visiting righteous people.We all have stations with Allah subhanahu wa t'ala,
beginning with the Nabi, Sadiq, Shaheed, and Saleh. Really all the above are
saliheen. Saluha is to be sound and this is related to salamah. One whose heart
isn't diseased. The definition of Saleh is to give Allah subhanahu wa t'ala what is
due to Him and give His slaves what is due to them.
Haqqal Allah: The right of Allah subhanahu wa t'ala is taqwa from His servant.
Haqqal Ibad: The right of Allah's subhanahu wa t'ala servants is the dealing with
them in daily obligations.
The Saleh doesn't cheat or lie to people. Most ulamah encourage visiting the
Saliheen that are dead too e.g when going to Madinah making sure you visit
Jannatul Baqee. There is a greater benefit in visiting the graves of the righteous.
There is a difference of opinion whether women can visit graves or not. There is
also an adab of visiting graves. Don't do grave worship, tying knots, asking for
favuors, etc. That's what gives tassawuf a bad name. That is not Tassawuf it is
just cheating.
There are a lot of people who go by the names of Pir, Shaykh, etc and they don't
have much knowlege at all. They inherit these titles from their forefathers, and
people treat them special. There are alot of pretenders out there so be careful
who you consider a Saleh. "Allah made the world huge and created numerous
ways for halal provisions, anytime you see someone using religion to serve his
dunya he is in bad condition" said of the righteous men. People can make their
living through teaching Quran etc. the point is not to amass wealth.
Imam Malik had massive wealth and he consistently gave it away to people. In
the Muslim world there is a huge gulf between esoteric/exoteric Islam. We are
out of balance. We should all desire to be one of the Saliheen. A poet once said
"If a man doesn't gain heights he can at least aspire for heights, and whoever is
content with less than heights he is less than heights". The hieghest aspiration
is to be close to Allah subhanahu wa t'ala. If you don't think Allah subhanahu wa
t'ala can make you one of His Awliyaa in an instant then you don't know much
about His Qudra (power). These Saliheen are not chatty and they will make dua
for you. One of Sh.Hamza Yusuf's friends hates kissing hands. He went to visit
Sh. Mulla Ramadhan and he swore that he felt pressure on his head to bow down
and kiss his hand! Fortunately these people still exist, Murattal Hajja's wife,
ALCHEMY OF THE HEART
55
Maryam and they had a servant Qabulah. People used to visit the couple and
then also visit the servant and ask for dua from her. Another righteous woman
is Fatima bint Nawfal and Aisha bint Binni. Only Allah knows their true stations
but we are commanded to observe the outward.
3. Prayer on the Prophet (sallallahu ‘alayhi wa sallam)
In Pakistan this is called the Darud. Ubai Bin Ka’b asked the Prophet (sallallahu
‘alayhi wa sallam) "How much of my dhikr should i make on you, 1/4?" The
Prophet (sallallahu ‘alayhi wa sallam) replied "that's good and if you can increase
it's better" "1/2?", The Prophet (sallallahu ‘alayhi wa sallam) "That's good and if
you can increase its better" "3/4?" "That's good and if you can increase its
better". He finally said "I will do all my dhikr on you." Prayer on the Prophet
(sallallahu ‘alayhi wa sallam) purifies the self. We are recommended to do at
least 500 times a day. Sh. Uthman Dan Fodio used to do it 5000 times a day. And
he saw the Prophet (sallallahu ‘alayhi wa sallam) in visions all the time. Imam
Malik never slep a night without seeing the Prophet (sallallahu ‘alayhi wa
sallam).
4. Reciting the Quran with Taddabur/Reflection
We have to do a wird of Quran each day, at least a hizb, or a juzuu a day. If not
at least the daily recommended surahs like Mulk (after Isha), Yaseen (after Fajr)
and Waqiah (after Maghrib). Every substance in the world resonates at a specific
wavelength. Medicine resonates in our bodies to cure the diseases. The thing
about the Quran is that the sound waves (in arabic) resonate in every part of
your body.
A man asked about Islam and said he had read the entire Quran. Sh. Hamza told
him "you haven't read the Quran until you have read it in Arabic". The man
disagreed. Then Sh. Hamza started reading just the beginning of Suratul
Rahmaan. The man paused and said "I now understand". Part of the meaning of
the Quran is not even understood in this realm of existence.
Allah warns the Prophet (sallallahu ‘alayhi wa sallam) in the Quran about sitting
with people who "He put in a state of heedlessness". "Those who deviated and
Allah made them deviate more". Ghaflah is a punishment and result of our own
sins.
Ghafla ends at the moment we die. We want to be more in a state of
wakefullness then heedlessness. Umar (radhiallaahu anhu) said the best
remembrance of Allah is when you get to the limit set by Allah subhanahu wa
t'ala e.g when you want to do a Ma’siya and then you think of Allah subhanahu
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wa t'ala and that prevents you from doing haraam. Ghafla becomes a disease
when it prevents you from doing what Allah subhanahu wa t'ala has
commanded you to do. We are not obliged to make dhikr of Allah subhanahu
wa t'ala all the time. But the more dhikr we do the less we'll fall into Ghafla.
Disease: Ghill (when the heart is bound to treachery or khiyana)
This disease is related to rancor/malice/anger/resentfullness. The root word is
Ghul-aghlal-things that bind you.
Khadi’a is to betray/trick. Hiqd is resentful malice, is what holds ghill together.
"Don't put in our hearts ghill for the people who have imaan". Ghill will kill our
hearts. In Jannah Allah subhanahu wa t'ala removes ghill completely from the
righteous people. One man who was fighting Sayiddna Ali during the battle of
Camel came to him and apologised and Sayidna Ali (radhiallaahu anhu) told him
not to worry for in Jannah Allah will remove ghill from our hearts.
Cure
Show goodness to that person. The nature of Ihsan is "The hearts are naturally
inclined towards one who does good to them". When you are good to a noble
person, you possess him. When you are good to a lowly person he becomes
more rebellious. The point is to do your part and the outcome is not in your
hands. Someone wondered why Kuffar can live together peacefully and that is
because shaytaan doesn't bother with them. Shaytaan has despaired that he will
be worshipped in the greater Arabian Peninsula but he hasn't despaired of Fitna
and putting ghill in believer's hearts against each other. Remember that on
Monday and Thursdays Allah subhanahu wa t'ala forgives people and the angels
say that these two people don't get along so Allah says "leave them till they
rectify themselves". Our sins aren't forgiven if we have ghil for another person.
All you have to do is be righteous on your end, and if the other person doesn't
respond that's up to them.
Disease: Fakhar/Kibr (Pride)
Boasting is different from Fakhar in that Fakhar is boasting about something you
have not earned e.g I am a Shareef. In the battle of Uhud, while all the Quraishi's
used to boast "I am the son of so and so", the Prophet (sallallahu ‘alayhi wa
sallam) used to say "I am the son of the women named Atika". No one used to
brag about the women. If you boast about parents who had honor even if it's
true, they have left behind a bad child. The man is not one who says "my father
was..." he is one who says "I Am". This is what children do...it's a childish
phenomenon. The mountain of this tendency is Arrogance. Deem that mountain
insignificant if you desire to destroy it.
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57
Kibar is old age.
Kibr is arrogance.
Root is kabura or kabura-to be big or grow old.
Kabir is great.
Kibrun is the manifestation of kibr in the heart. Takkabur is when it manifests in
the limbs (action).
There are many signs of kibr and it's frightening because we all have some
degree of it. Rarely would you meet one who doesn't have any kibr. The Prophet
(sallallahu ‘alayhi wa sallam) "no one would enter Paradise who has the weight
of an atom of pride in his heart". "I will divert my signs from those who show
arrogance on this earth without right". Without right in this ayah, means that
there are times when Takkabur is needed. "Allah will seal the heart of every
arrogant tyrant". "Allah doesn't love those who have istikbaar". Istikbar is
deeming the self great, the root of which is ujub. There is a hadith that states"
Allah said "greatness is my izar (cloak) and adhama my lower garment who ever
tries to challenge me on either I will break his back!"
Ibn Hajj said "Shaytan go into this Ummah by two ways: In the Eastern by giving
their children names of grandiosity e.g Akbar, Adheem, etc. In the Western by
causing Muslims to mispronounce good names e.g "Abdul Qadir" becomse
Abdul Ghadir (the slave of the treacherous one). Imam Yahya Al Nawawi's
father named him MuhyiDeen and he completely refused that name and
demanded to be called Yahya. The Prophet (sallallahu ‘alayhi wa sallam) had a
wife called Barra and he named her Zaynab, don't "zakki" yourselves, he said.
The truest names according to the Prophet (sallallahu ‘alayhi wa sallam) are
Harith (the one who sows) and Humam (the one with one with concerns),
because all of us sow and have concerns. The best names according to the
Prophet (sallallahu ‘alayhi wa sallam) are Ahmad, and any names that begin with
Abdul. There is a hadith by Tirmidhi that states "on the day of Qiyamah the
people of arrogance will be turned to atoms (or ants), and everyone would walk
on them, and then they would go to a prison in Jahannam called Bolis".
There are different types of Istikbaar:
1. The worst one is Takabbur of refusing the truth and submitting to Ibadah.
One of the Sahabah told the Prophet (sallallahu ‘alayhi wa sallam) "I am a man
who loves beauty so I wear good shoes and nice clothes. Is this Kibr?" The
Prophet (sallallahu ‘alayhi wa sallam) replied "Allah is beautiful and loves
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beauty". The point is the reason why he loved to put on nice things (because he
loves beauty), and the point is not to outdo others...a perfect example is some
Muslim weddings, and to what extent people would go to out do each other's
outfits. The idea of Istikbaar is that it has two faces to it:
2. Want to be great-A desire to be great for the sake of Allah is good. The
Sahabas himma was high, but one which is blameworty is to try to show people
you are better than they. Allah commands us though to show non Muslims that
we are better. According to the Christians the world's problem is simple. People
are corrupt/sinful by nature. But Allah commands us to show them that this is
not true (we are Witnesses unto them). Towards the end of time there will be
no more Shuhadaa. And people will become Kuffar. Allah subhanahu wa
t'ala will give the dunya to Kaffirs, and Muslims will leave their deen because
they also want the dunya. This is scary because it is happening. The seal/raan
over the heart, depending on the power of Truth and the source of it, is
something that can crack, but if nothing is done (i.e Tawbah) it will seal up again
e.g when you listen to an inspirational Khutbah it may move the heart, but action
has to follow.
There are different types of Kibr with different qualities:
1. It is fixed in the heart and the person considers himself better than other
people. Once the Sahaba told the Prophet (sallallahu ‘alayhi wa sallam)
concerning one man who they deemed to be righteous. Suddenely the man
appeared at the gathering and the Sahaba pointed him out to the Prophet
(sallallahu ‘alayhi wa sallam). The Prophet (sallallahu ‘alayhi wa sallam)
immediately discerned in his face and said "I see traces of shaytaan in this man's
face". When the man joined the group the Prophet (sallallahu ‘alayhi wa sallam)
asked him "By Allah, I ask you, did your nafs tell you when you came to this
gathering that no one here is better than you?" The man said "yes". The Prophet
(sallallahu ‘alayhi wa sallam) saw kibr in his heart and wanted the Sahaba to be
careful over who they deemed righteous and not. Imam Ghazali said of all
people it is the people of ilm that have more danger of kibr than others. If you
fight it and force yourself to suppress the fruits of the tree of kibr in your heart,
then they wouldn't emerge in your actions.
2. Manifesting kibr to others. This is when you look down on people, or frown in
people's faces. The Prophet (sallallahu ‘alayhi wa sallam) never frowned in
someone's face.
3. Takakabur because of hasab (qualities that you have) and nasab (lineage).
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Traditionally they went together. If you are from a noble family you had to act
noble. If you are from Quraish you had to be dignified. (e.g a tribe had a quality
because of nasab people emulated that quality). e.g some Arabs feel they are
better than Indians. One Arab remarked to Sh. Hamza that "I never thought a
non arab could be a real Muslim". In Pakistan, the Indian is less...if you are from
Hyderbad you are somehow better. etc. There is racist terminology in language
too. We have to remember that Allah says "The best of you is the one with most
Taqwa". Even with Nasab it's action that counts...without action...nasab doesn't
mean a thing.
Cure
Do you recognise where you are from? You are created from a vile fluid. One of
the Salafi remarked that he didn't know why someone was arrogant when all he
was carrying between his two sides was a bag of feaces -"To be arrogant with
one who is arrogant is a type of worship". To use this as a cure for one who is
arrogant, to give him a taste of his own medicine. If you feel you are righteous
know that it is kibr. There was a righteous man who was sitting in a gathering
and he moved his foot when another moved out of deference. The other man
said "you did that for me?" and he said "I don't see anyone here who is worse
than me!". If you are aware of your humility you are Muttakabbir. It's better
though to fake humility than to be an outright Mutakkabir. You have to practice,
- the brain learns through repetition, consistency imbeds an action in the brain
e.g driving, most people drive in a completely sub conscious state. Interesting
thing about stroke/dementia is that even with loss of brain they retain the things
they did repetitively. Ilm is by repitition. Force yourself to be humble until it
becomes a natural thing.
d. Kibr because of beauty: The cure is to know that beauty is an illusion. You
don't retain your beauty and also Allah gave it to you. It's superficial and really
stupid. There was a study done on beautiful people and the result was that they
were really average. They realised when you put average eyes, nose, lips, etc on
one face, the result is what people deem beautiful. There was a hadith where
the Prophet (sallallahu ‘alayhi wa sallam) asked Aisha who came in? And Aisha
said "The short lady". The Prophet (sallallahu ‘alayhi wa sallam) rebuked her and
said "you have backbitten her". Because Aisha felt she was taller than her, and
hence made the comment.
e. Kibr with wealth: this is with kings and merchants. They look down on others.
There was a famous person who was on a helicopter looking down on a ski lodge
(for not wealthy people) and she commented "look at all those little people
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down there". At that moment the helicopter tipped and crashed! We are all little
people.
f. Kibr because of strength: The example is the wrestler who bragged that no
one could throw him and the Prophet (sallallahu ‘alayhi wa sallam) threw him
twice. You have to remember even with physical strength you will get old.
g. Kibr in teachers who have a lot of students, or one with powerful relatives, or
a royal family etc.
h. Takkabur because of knowledge: most insidious. People naturally are in awe
of knowledgable people and they show them deference, this is dangerous for
the heart.
The main reason why people don't submit is Takkabur. A lot of people have a big
problem with being a slave to Allah. They would rather be a slave to their
genitals, petty goals, etc. but not their own Creator!
The cure is really knowing your Lord and yourself. Reflecting on the self will
come to the realisation that are completely bound by our enslavement to the
Creator. The Prophet (sallallahu ‘alayhi wa sallam) said"I am the best of the
Children of Adam and I am not boasting!" The Prophet (sallallahu ‘alayhi wa
sallam) fakhar was in his Uboodiya to Allah subhanahu wa t'ala. Another saying
of the Prophet (sallallahu ‘alayhi wa sallam) "My impoverishment before Allah
is my glory". Whoever knows will be humbled (And Allah will raise him). The
station of kibr negates the possiblity of being grateful. The abd can't be
Muttakabir. The nature of humility is that it takes you to gratitude. It helps you
see things in the right perspective. The feeling of being undeserving makes you
grateful for every little thing you have. Deem the big mountain of kibr
insignificant. Believers use the terms "Allahu Akbar", "MashaAllah",
"Alhamdullillah" to keep reminding us of our Source.
Disease: Dhull and Dha’a (abasement or humiliation)
Wasita (the mean). The dangers of virtues is that virtues are means between
two extremes (except for justice which only has an opposite). In this case the
virtue is humility, when there is a ziada (excess) the result is arrogance. When
there is a naqs (reduction), the result is dhull. Dhilla was part of an affliction
given to Bani Israel for being disobedient. Allah afflicts people with dhilla for
their sins. Many a Muslim country are in this state.
Many Muslims would lie, cheat, etc just to get a visa for this country. People can
get afflicted with tribulation but bear it with dignity. "A believer does not abase
himself" A hadith. Humility is not the same as humiliation. Dha’a is to be low.
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The Prophet (sallallahu ‘alayhi wa sallam) said "Nothing raises itself except that
Allah abases it" With Allah it is actually good to have dhull. We should be dhaleel
infront of Allah subhanahu wa t'ala only and not His creation. Sh. Jilani saw all
the doors of Allah crowded except that of humbleness. Be proud in front of a
rich, arrogant, person. The noble things of this world, are the rich, humble
person. And the Sunni who is a Shareef. When man becomes rich, he deems
himself self sufficient, leading to transgressions. "To show arrogance in front of
an arrogant person is part of Ibadah" The Prophet (sallallahu ‘alayhi wa sallam).
Disease: Blame Hating
Part of our nature is that we don't like to be blamed. We teach our kids from a
young age that blame is bad (it comes with beating, frowns, etc) and praise is
good (comes with smiles, gifts, etc). Hatred of blame can become a disease.
Concerns with creations opinions becomes an impediment to Ihsaan. The reality
is that we are going to die at anytime and we should not worry about no one
else but Allah. This disease prevents one from doing the right thing because the
right thing is often what others detest. Courageous stances most often become
known later. Geronimo a Native American fighter who fought incessantly for his
land, was betrayed even by his own people. Malcolm X was taking positions that
were very unpopular back then. If he had worried about people he wouldn't
have said the truth. Even their own enemies co opt them now... now that they
are no threat to them.
Overcoming this barrier entails knowing that no benefit or harm can come from
anyone except Allah subhanahu wa t'ala. Recognise the two names of Allah Al
Nafi (The one who benefits) and Al Dharr (The one who harms). If you notice this
is a cure for many diseases. Thinking that others can somehow benefit us is being
delusional about reality itself. But still recognise the Asbab (means for things to
happen in this world). The Prophet (sallallahu ‘alayhi wa sallam) still wore two
coats in the battle of Uhud. We should use diplomacy and our intellect in all
situations. "The greatest Jihad is speaking the truth in front of a tyrant" the
Prophet (sallallahu ‘alayhi wa sallam) said. But there are situations when we
have to measure things out.
The impermissibility of this disease is what leads to the prohibited. e.g If you
have to enjoin good and forbid evil and you get scared or you need to pray but
you are afraid of your co-workers etc. Being worried about blame for doing
haraam things is normal. Real Imaan doesn't establish itself in our hearts until
blame and praise mean the same thing to us (i.e. all that you do is for the sake
of Allah). In the desert they never encourage little children to display their
Quranic skills, knowledge, etc. because it leads to a desire to do these things for
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praise, and thus the early roots of Riyaa. It's normal to have some pride in the
achievement of your children..eg. When the Prophet (sallallahu ‘alayhi wa
sallam) asked his Sahabah "Which tree is like a Mumin?" and no one could
answer. Abdullah bin Umar bin Khattab knew it was a palm tree but was afraid
to say so, because everyone around him was older. He later told his father, and
Umar Bin Khattab remarked "I would have loved for you to have said that".
Disease: Antipathy towards Death
It's when one flees from death, and hates for it to be mentioned, as if he doesn't
recall Allah's words "That every soul will taste death". This death you are fleeing
from you will meet it, and then you are going to be returned to the One who
knows the seen and unseen world. We live in an anti-death culture. People get
deluded into thinking if they are young, healthy, etc they won't die. If you
mention death, you are called morbid. The Prophet (sallallahu ‘alayhi wa sallam)
passed by a laughing gathering and remarked "Mix your gathering with
rememberance of the destroyer of all pleasures". Reflections on death brings
sobriety to frivolous conversations and gatherings.
Don't be in the Majalis of gafla "No hour in this life will you regret except the
hour that you spent not remembering Allah". A hadith.
"Anyone who gets up from a gathering without remembering Allah is one who
gets up from a dead carcass". Another hadith. As humans we are inclined to
intimacy/socialising, and also we are created to worship Allah subhanahu wa
t'ala, so we should mix our gatherings with Ibadah, and things of Importance to
our Akhirah. Be content with what Allah has decreed for you. If you are in a state
of death acceptance it won't bother you. "We are all on death row we are just
waiting for the executioner to come". The one who condemened you to death,
is the very one that gave you life.
Death should be a celebration for the Mu'umin. Sh. Ibn Al Habib said" in death
there lies a thousand repose". As long as you are here, each cell in your body is
exposed to pain, etc the minute you die its over. Death for a Mu'umin is like
being bumped from third class to first class. For believers we are only allowed
three days of mourning. The worst thing about this country is the industry of
mourning, people who don't let go...end up in therapy, medication, etc. If your
beloved dies, the believer knows it is the Qadar of Allahsubhanahu wa t'ala. No
people can deal with death with as much strength as Muslims. It is the divine
connection.
Maurice Baucaille a French doctor said one of the things that interested him in
Islam was seeing how the Algerians faced death in France, compared to the
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French. There are people who literally don't know how to die. A devout Muslim
practices for death all his life. When it comes he is ready for it. Sh. Uthman Bashir
Uthman, was in his early eighties. He grew up in Eritrea and a Shaykh saw him
when he was young and told him "You will flee from this country because of
fitna, and Allah will open the doors of Madina for you, where you live and die,
and will be buried in Jannah Baqeea." At that time he thought the Sh. was being
nice...This is an example of Kashf where Allah gives certain people an openingto
see things.
Sh. Uthman ended up in Madina, just like the man told him. He became sick with
cancer and was being treated in Jeddah. One night, against Doctor's orders, he
left to go back to Madina with his son. All the way there he recited the Kalimah.
He died shortly after dawn, and was prayed upon the Rasul's Masjid after
Jummah (he was the only Janaza that day). When they went to bury him, they
found a spot near Sh. Malik Al Nafiwhich was already dug up. And they buried
him there.
There's a story of Fareedudeen Al Ataar who used to sell perfume. A beggar
came to him and asked him for money. Al Attar told him to get a job. The beggar
told him "the most important thing you'll ever do is die and I know how to die".
He immediately said the Kalima and died! Al Attar made Tawbah and lead a
righteous life after that.
It is a blessing to do dhikr of death. Think about dying, being washed, the angels,
resurrection. If someone doesn't like death because he feels unprepared to
meet Allah subhanahu wa t'ala, then it is not blameworthy. The Prophet
(sallallahu ‘alayhi wa sallam) said it's okay not to desire death, for a good person
they need time to do more, and for a bad person, they need time to
rectify. Dislike of death is at a cellular level. We feel the adrenaline rush that
comes in near death situation that helps us save our lives and others. On the
other hand, there are some who don't care what Allah does to them, they are
pleased with His decree, this is not blameworthy either. Remember that disliking
death will not distance you from it. The one who remembers death much is
enobled by 3 things:
1. Qana’a: Contentment. If you really know you will die at anytime you will feel
the impetus to enjoy life. "contentment is a treasure that's inexhaustible." The
Prophet (sallallahu ‘alayhi wa sallam) said ”a qanoo; is the only wealthy person.
A discontent rich man is in reality poor as to be rich is to be free of want. True
wealth is the wealth of the soul. This is an age where so many false needs/wants
are put in the heart (the media does a good job at this).
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2. Energy in the heart to do more obedience.
3. A state where you'll hurry to do Tawbah. When you slip, you will be quick to
rectify yourself.
The opposite is also true for one who is negligent of death:
1. The person will never be content.
2. They will always do wrong actions.
3. Won't have remose when they do wrong.
Disease: Oblivion to Blessings
Shukr is essential to the deen of Islam. A kafir is an ingrate and even Muslims
can be Kuffar (Kufrul Nai’ma).
The Prophet (sallallahu ‘alayhi wa sallam) warned women of being ungrateful
toward their spouses. Ayah "And there is no nai’ma that you have except from
Allah". In this culture we are told to count our blessings "If you enumerate
blessings of Allah you'll never encompass them". The Quran we begin "Bismillahi
Al Rahmani Al Raheem"
Al Rahman: Giver of big blessings. Al Raheem: Giver of subtle blessings e.g the
blessing just of the fact that our eyes have lubrication. People who don't have
that, need to use drops, and know the pain of dryness of the eyes. The fact that
we have sockets in our eyes for protection, the fact we blink and it cleanses our
eyes. Balance is another na’ima, we can walk upright...
All the subconscious systems our respiratory system, digestive, etc. Our brain.
Our very thumb..."We enobled Bani Adam". Our tastebuds, the fact that we
enjoy a variation of food. Allah tells us in the Quran to look at our food. "We
brought down the rain and split the earth".
The importance of gratitude can't be over estimated. Some ayas should strike
fear in our hearts: "Allah will not change the condition of a people until they
change what's within themselves". Disobedience takes away your blessings. Al
wakee was asked about his quick movements and he said "we guarded our limbs
when we were young for Allah's sake and Allah guarded them for us in our old
age". The keeping of na’ima is gratitude.
Allah subhanahu wa t'ala has announced to us that He will give us more if we
are grateful.
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Istidraaj: That Allah will allow you to continue on with disobedience and
increasing you in blessings until you think "Allah loves me". People think that
difficulty is because Allah hates them, and blessings reflect Allah's love for them.
Na’ima can be divided into different categories:
1. True Na’ima: Things the benefit you in the short term and longterm (dunya
and Akhirah). e.g Ilm and good character (husnul Khuluq).
2. Then we have Dharr/harms, things that harm us in the long and short term
eg. ignorance and bad character.
3. Others are beneficial in the short term but harmful in the long term, such as
feeding into our desires. Ignorant people think this is a good thing. A test was
conducted where cookies were placed in front of children. When the child asked
for a cookie he was told "you can either have one now or two later". Consistently
the more intelligent children chose to have two later.
4. Things that are harmful in the short term but beneficial in the long term. Such
as suppressing our desires.
Muslims are becoming short sighted because we left guidance. Intelligence
stems from following the guidance of Allah. "We are a people that Allah gave us
dignity with Islam if we look for dignity elsewhere Allah will humiliate us!" Umar
bin Khattab (radhiallaahu anhu). Allah subhanahu wa t'ala gave kuffar
temporary success in the dunya but long term failure.
There are two types of Na’ima:
1. Usoolil Na’ima: Roots of Na’ima- Health, imaan, islam etc.
2. Furoo’il Na’ima: Branches of Na’ima- This is the oranmented blessings, things
you may want but not need.
The more Na’ima you have, the more hisaab you are going to be held up for. In
this category it could be someone with a good face, or height (most leaders aside
from Napoleon have height).
"If you send a messenger send one with a good face". Umar bin Khattab
(radhiallaahu anhu), the wisdom is that hearts are inclined towards them. That's
why most Prophets (sallallahu ‘alayhi wa sallam) have good faces. A man once
prayed "Oh Allah I ask you for the completion of Na’ima!" The Prophet (sallallahu
‘alayhi wa sallam) asked him "do you what it is?" the man said "No". The Prophet
(sallallahu ‘alayhi wa sallam) replied "The completion of Na’ima is entering
Jannah". Islam is the na’ima Allah subhanahu wa t'alagave us. "Whoever wakes
up in a healthy state, and safe in his possession, and has enough to get through
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the day is as if he has the whole world and what's in it!" A hadith. This is
something that we take for granted but should be grateful for, everyday.
The sahaba told the Prophet (sallallahu ‘alayhi wa sallam) "we realise we don't
have much Na’ima to be accounted for". Allah sent Jibril (sallallahu ‘alayhi wa
sallam) to ask "Do they wear sandals and drink cool water?" Even the fact that
water is cool is something we should be grateful for. We could be drinking hot
water.
Sayiddna Ali (radhiallaahu anhu) said "The most intelligent of people are those
that do with out. The most stupid of people are the misers (as they don't get to
enjoy their wealth in this world and will be punished in the Akhirah". The
Prophet (sallallahu ‘alayhi wa sallam) used to live a balanced life but by modern
standards he was living way below poverty level.
You can be wealthy and still be a zahid. That is if your heart is not attached to
your wealth. If you lose your wealth you will not fall apart in despair. The
Prophet (sallallahu ‘alayhi wa sallam) chose to be hungry one day and full the
next, to break the attachment to this dunya.
Disease: Al Hazu'u (Derision or making fun of people)
Nowadays we have a whole industry of derision, caricatures, comedians etc. The
cure for this is the same as the cure for arrogance as it is a type of kibr. Sayyidna
Ali said "Don't belittle anyone because he may be a Wali of Allah". Even if you
see someone vomiting and drunk you shouldn't look down upon them because
you never know what their seal will be. Umar (radhiallaahu anhu) even when he
was bowing to idols was still a beloved of Allah, because it was only a temporary
state he was in. "Don't let one people mock another people lest they should be
better than them". "Don't curse those who worship other than Allah, because
they might curse Allah". e.g burning a U.S/Israeli flag, this might incite them to
burn the Quran or a Saudi flag (With la illah Illa Allah written on it).
When the Prophet (sallallahu ‘alayhi wa sallam) went into Makkah he walked in
with his head bowed down, humbly. It's Mustahhab to make dua for your
enemies to guidance, (it's not wajib), you can curse them too. But remember
they are still humans and can be Muslim. Hind at the liver of Hamza (radhiallaahu
anhu), it doesn't get any more barbaric than that! And she was still guided to
Islam later on. Even Wahsh the man that killed Hamza became Muslim. People
do things in war and they end up paying for it for the rest of their lives. More
soldiers committed suicide later, than died in the Vietnam war! There is duas in
the Quran cursing the oppressors, liars, etc. The Prophet (sallallahu ‘alayhi wa
sallam) said "One might read the Quran and it may be cursing him". Know that
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one's purpose to deride others is to humiliate them, and yet he is humiliating
himself before Allah. He will be repayed by ignorance.
Next we will deal with a comprehensive plan for the treatment of the heart. This
is the last disease.
If we look at the 7 deadly sins:
1. Pride
2. Anger
3. Envy
4. Sloth
5. Greed
6. Gluttony
7. Lust
We notice that he covered the first five but not gluttony and lust by themselves.
He deals with Shahwa (gluttony and lust) as causes but not diseases in
themselves. This is because these are both fitrah inclinations. Even in the
Catholic tradition they are the last two, because they aren't considered as bad
as the rest. Gluttony is fuel for lust. Imam Al Ghazali covers these two extensively
in his book "Breaking the Two desires" by Abdul Hakim Winters (translation).
This is an excellent book, that's highly recommended as an addition to this
course. The point is to balance those two, control them, and not completely
eliminate them.
General Treatment Plan for the diseases of the heart
The treatment plan that's comprehensive is to prohibit the self from what it
desires coupled with hunger. Vigilance in the night, silence and Meditation.
Prohibiting the self from what it desires, "None of you truly believes until his
hawaa is in accordance with what I have brought" a hadith. This incorporates
prohibiting the self until it no longer desires disobedience.
"The nafs is like an infant if you neglect it, it will grow loving to suckle and if you
wean it, it won't want to". In Israel they did a study and discovered that there is
an increase in IQ by 3 points for every month a baby was breastfed! Also the
Prophet (sallallahu ‘alayhi wa sallam) said "Beware of the wet nurse who is not
intelligent, because she nourishes the brain". Halima (The Prophet's (sallallahu
‘alayhi wa sallam) said wet nurse) was very eloquent, in the hadith she narrated
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she uses very difficult words, that ulamaa spent a lot of time on their
commentary with.
The one who fears Allah and prevents his self from doing what it desires acquires
self discipline. In this culture all the self help books are for people who can't
control themselves. We have prayer, fasting, cleanliness, and all these are
related to learning how to discipline ourselves.
The way to do that is:
1. Hunger
The stomach is the key impulse for most people. One of the Salafi said "For me
to raise my hand from the plate while I am still hungry, is better than staying up
all night in prayer". Some people get really mad when they don't get their food
fast enough.The infantile nafs- A baby cries for food and the minute it gets the
breast it goes into this state of relaxation. It's the same reaction with people
who are controlled by their stomach. You will not die if you miss a meal! The
early Shuyukh focused on hunger more than anything else.
A man who from Yemen from the Banu Hanifa tribe came to the Prophet’s
(sallallahu ‘alayhi wa sallam) house and the Prophet (sallallahu ‘alayhi wa sallam)
offered him a bowl of milk. The man drank it, and the Prophet (sallallahu ‘alayhi
wa sallam) offered more, and the man drank it, until he drank a full seven bowls.
The next day, he became Muslim, and when he was offered a bowl of milk, he
only drank one, to the surprise of the Sahaba around him. So they asked the
Prophet (sallallahu ‘alayhi wa sallam) what caused the change and the Prophet
(sallallahu ‘alayhi wa sallam) replied "The Kafir eats from seven intestines, while
the believer eats from only one".
People eat a lot more meat nowadays than ever before. People used to eat it
only once a week, and sometimes only during Eid days! In the modern culture
people are like animals they literally graze. People snack all the time, and
convenience stores are around every corner. The average American has twenty
food contacts a day! People are encouraged to eat smaller meals throughout the
day. But traditionally there are set times for meals, and there was discipline.
In the American army there now hot food, they put water in it, and the food
heats up. There is no fortitude whatsoever, for every man in the field he needs
at least 17 to back him up. The Muslims can deal with shortage, just because of
fasting. It's sad though, because Ramadhan has become a feast for some people,
all night long. There's more barakah in eating food together from one plate.
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Sh. Khatri when he returned to Mauritania from abroad was asked what was the
most surprising thing he noticed and he said he was shocked that people ate
from separate plates! The Mauritanians couldn't even grasp that idea...what do
you mean separate plates? He said many a time he was embarassed because
they put a big plate and he would start eating from it, and people would come
with their smaller plates. If the food is nutritious then you need less of it, junk
food makes you eat more.
2. Vigilance in the Night
To bring the heart to life give the night sometime even if it is just two Rakaats.
In this age where its harder to get up, its better to get up even 5 minutes before
fajr consistently then to try and do an hour one day and then skip a couple of
days.
When the Prophet (sallallahu ‘alayhi wa sallam) went to Madina he gave a
Khutba in Masjid Quba "Give greeting (spread peace), feed people, and pray at
night when others are asleep and you will enter Jannah". Very simple advice, if
we were all to follow it, we would be in a much better place.
We have to be careful though, there was a woman who used to pray at night,
give sadaqa, etc but she was mean to her neighbors and the Prophet (sallallahu
‘alayhi wa sallam) said "she is in hell".
Tahajjud is a big thing, and Allah has encouraged that for His believers. It is good
to have a steady practice. It is also good to do the shorter surahs with great
rewards, to try and get as much rewards as possible.
If you practice every night, and you wake up late one night, it's okay to do your
prayers before you pray fajr (as long as it doesn't make you late for fajr).
If women can't pray it is acceptable to do dhikr, read beneficial books, meditate,
duas etc. The Prophet (sallallahu ‘alayhi wa sallam) remarked on Abdullah bin
Umar (radhiallaahu anhu), "what an excellent man would that he prayed at
night". It doesn't mean he would be an excellent man if he prayed. It means he
is a good man, and how much better would he be if he prayed. When Abdullah
heard that, he never left night prayers from that day on.
Aisha (radhiallaahu anha) said "The Prophet (sallallahu ‘alayhi wa sallam) prayed
so much until his feet cracked and were swollen." She asked him "why do you
do this and Allah has forgiven you all your past and future sins?" the Prophet
(sallallahu ‘alayhi wa sallam) replied "Should I not be a grateful servant?"
"Whoever seeks high things will spend his nights awake". The best time is to
divide the night into six parts from Maghrib to Fajr and the last sixth is the best
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time to get up and pray Qiyam. So if Maghrib is at 6pm and fajr at 6am, the best
time would be 4-6am.
Any time after Isha is considered Qiyam. Those with a heavy liver is harder for
them to get up after they fall asleep, so it is okay to pray before they go to bed.
It's actually easier to wake up at 4am because the sleep right before fajr is the
heaviest. The hikma is that Allah wants us to wake up when it is difficult to break
out of sleep.
Ten Rakaahs is considered best. It's actually better to do witr right after Isha
unless you are very consistent in waking up. Sayidna Abu Bakr (radhiallaahu
anhu), although he woke up, he still preferred to pray witr before going to bed.
The best thing to do is to sleep and then wake up, because it is harder,
(Mujahadah).
The Shaytaan binds three knots in the back of our heads at night and whispers
"you have a long night ahead of you". If you wake up and say dua, the first knot
is untied. If you do wudhu, the second is untied. If you pray the third is untied
and you are freed from the binding of shaytaan.
The Prophet (sallallahu ‘alayhi wa sallam) said "If you sleep all night shaytaan
urinates in your ear". Some Ulamah take that to be literal (we are warned not to
make the literal into metaphoric unless it is necessary). Some say it mainly
means shaytaan prevents us from doing good at night.
May Allah give us Tawfiq to keep vigilance for Him at night (Amin).
The Prophet (sallallahu ‘alayhi wa sallam) used to read the last part of Suratul
Imran when he woke up at night (from ayah 190- to the end). Murattul Hajj used
to wake up 4-5 hours before fajr!
The thing that prevents us from waking up for Qiyaam is our sins. Waking up is
a gift from Allah, and our sins take that away from us.
One righteous man was deprived of Qiyam for 40 days for saying something
about someone he shouldn't have.
Witr should preferrably be the last prayer, but if you aren't sure you are going
to wake up,its better to do it right after Isha before going to bed.
Sh. Habeeb "Go the path of ease with yourself in order for you to move along
with yearning. Two Rakaats performed by a lover is better than 100 done
without love. It should all come from yearning for Allah's pleasure".
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Silence
The Prophet (sallallahu ‘alayhi wa sallam) said "Whoever was given silence is
given much wisdom". Imam Shafi said when he was in a gathering and needed
to say something he would first look into himself and determine what his
intention was if it was to show off, he didn't say anything.
Imam Shafi said that he never had a debate with someone without praying that
the truth will be manifested on the tongue of his oponent, so that he would
submit to it. Subhana Allah!
The Prophet (sallallahu ‘alayhi wa sallam) didn't like chatterboxes. Imam Malik
said of his student "he is a good man, except he speaks a month worth of talking
in a day".
Meditation
It's a good practice. There are different ways to meditate: we can reflect upon
Qiyama, or the Divine names of Allah and His attributes, upon our blessings, our
death, our life.
Keeping the Company of Good people
Imam ibn AtAllah said "don't take as a company someone whose state does not
elevate you and whose speech does not guide you to Allah subhanahu wa t'ala."
A good person can help change your focus even when you are gloomy to be
more grateful to Allah.
Sidi Abul Hassan said "Whoever tells you to go to the world has cheated you...."
One thing we have to remember is that we will die anytime. If you have a
salesman who offers you two houses. One, he tells you is temporary, it can
vanish at any time. The other is permanent, beautiful but is more expensive.
Which one would you choose to invest in? The Akhirah is bought by saving your
soul.
Abul Hasan continued "And the one who tells you to do a lot of good deeds has
exhausted you, but the one who indicates the contentment of Allah has guided
you". To finally take refuge in the one to Whom all affairs are returned to.
The only real cure to these diseases is going to Allah with complete submission
and plea with Him to change your condition.
Teach the ignorant one to guidance.
You have to be like someone who is drowning or one in a barren desert with no
other recourse but Allah.
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Ikrimah bin Abi Jahl said his guidance came on a boat. He was with some Habashi
Christians, and waves were rocking the boat. So Ikrimah called to his idols for
help. The Habashi laughed at him "You are calling an idol all the way in Makkah
to help you here at sea?" Ikrimah realised the foolishness of that, and Tawheed
entered his heart at that moment. He realised only Allah could help him.
Actions that purify the heart
None is more beneficial than that which is consistent even if it is slight. Take the
example of two rusty coins. On one you scrub it vigorously once then put it to
the side, on the other you consistently scrub it lightly for a long time. The second
one will become brighter and shinier and stay like that with time. The first will
eventually rust again.
The proof of this is that the Sahaba were consistent even in the Nafila.
If we use the example of the Prophet (sallallahu ‘alayhi wa sallam), and the fact
that he sometimes fasted, and sometimes didn't, sometimes woke up at night
and sometimes didn't etc. we have to remember that he (sallallahu ‘alayhi wa
sallam) is a universal Messenger. In him everyone could find an example. He
encompasses every good in all believers.
The Prophet (sallallahu ‘alayhi wa sallam) understood that everyone has been
given a different opening, for some its waking up at night, for others its reading
Quran, for others its fasting, etc. That's why there are more than one door to
Jannah. Abu Bakr (radhiallaahu anhu), asked if anyone would be able to enter all
the doors of Jannah, and the Prophet (sallallahu ‘alayhi wa sallam) said yes, and
he hoped Abu Bakr (radhiallaahu anhu), will be one of them.
Imam Malik used to wear nice clothes. He liked musk, and was always dressed
nicely, and surrounded by a lot of people because he taught a lot. One Zahid
looked at him and wrote him a letter, chastising him for being around people
and wearing nice clothes. Then Imam Malik wrote a nice letter back to him,
telling him that Allah has openend many doors of righteousness, some people
have fasting, some sadaqa, etc. He said "I am pleased with what Allah has given
me, and I don't think I am less than you".
You should follow what Allah has facilitated for you. Include actions that are
done in the absence of others secret charity, prayer etc.
Fudhayl was walking and a man commented to another "there's someone who
prays all night long". Fudhayl heard this and thought "I dont' remember any
night that I spent all of it in prayer" he began weeping "how great
ALCHEMY OF THE HEART
73
Allah subhanahu wa t'ala is to veil me and make the man think I am better than
what I really am!"
Actions done based on the love of Allah are the highest ones. The one who is
free of want from dunya and even tamaa of Al Akhirah, and reserves the best
and highest for Allah earns His pleasure. Zuhd is really lack of want.
The actions of those who strive out of hope are better than one who is
compelled by fear. Actions that extend to others are also better eg. teaching,
sadaqa, planting a tree, feeding an animal etc. Fasting is good to abstain from
desires. Sadaqa for a miser is better for the heart. "The best Sadaqa is when you
are sound in mind and body, and you are in fear of poverty" Said the Prophet
(sallallahu ‘alayhi wa sallam). Youth spent in avoiding wrong actions is better.
Tawbah becomes easier when you are older. Some Muslims spend their youth
doing wrong, and when they get older become righteous and start pointing
fingers at others.
Allah subhanahu wa t'ala loves the obedient youth.The definition of youth is
about 15-35 some say 15-40. Anything done with discretion and concealment is
good for the heart.
The worst things are those that harden the heart and the nafs likes, and that you
are constant in. Speaking a lot without mentioning Allah subhanahu wa
t'ala hardens the heart. The more the tongue remembers Allah the softer the
heart gets.
A wrong action that leads to shame and impoverishment before Allah is better
than obedience and feeling kibr before Allah subhanahu wa t'ala. The wisdom
of wrong actions is to give us humility.
The Prophet (sallallahu ‘alayhi wa sallam) "if it wasn't for wrong actions I would
have feared worse which is ujub". Ahmad Zarruq said "The good of Ta’a is in the
essence of Ta’a"...if the secondary result of good is pride, and the result of
Ma’siya is tawbah then at the very end the Ma’siya brings you closer to Allah.
Although this is not saying disobedience is a good thing. e.g some people rob
and kill and end up in jail, where they receive guidance.
An atom's weight of praiseworthy action from the heart is better than
mountains of actions that are simply outer. Leaving one penny/farthing of a
haraam is bettern than 70 hajjs.
There are four things that even the best of them have some abasement in it:
1. Debt even a farthing/penny.
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b. A daughter as she is vulnerable in society and needs protection.
c. Asking a question even if its directions.
d. Being alone even for a night.
The comprehensive ideology is love of this temporary world (there is a
difference of opinion some say it is desire, which is the root of all diseases).
Ibn AtAllah thought the source of diseases is self satisfaction. It is better to keep
the company of an ignorant man that is dissatisfied with himself than that of a
learned man that is satisfied with himself. The reason for every good character
is lack of self satisfaction.
Zarruq said the three signs of being content with the self are:
1. Seeing the Haqq for the self:
In this culture we have a bill of rights but not a bill of responsibilities. In Islam
we focus more on responsibilities because Allah has rights over us. Taqwa is
Allah's right.
There are people who always see others as against them "I have a right!" There
was an alim who went to a self satisfied Shaykh he didn't like very much and said
"The least of my students is better than you!" The Shaikh said "why?" The alim
said "Come to my madrassa tommorow and I'll show you why." He then told his
students when the Shaikh comes in and gives you salaam don't say salaam back.
And then he also said when another student comes in and says salaam do not
say salaam back.
The Shaykh came in and said "Assalamu Alaykum" and no one responded. He
said it a couple of times loudly and no one responded. He got billigerant and
angry and said "These are your students? They are ignorant. Don't they know
that Allah's subhanahu wa t'ala Message that said if you are given salaam you
should reply with something that's better!" .Then a little while later a late
student came in. He said salaam and no one responded and said salaam again
and no one responded. Immediately he became humble and said "I am sorry if I
haven't fulfilled one of your huquq. Please forgive me" The student's attitude
was to immediately look at himself and humble himself in that situation "what
did I do?" the Shaykh's attitude was "this is my right!"
2. Ignoring the faults of self by deeming the self above impurity or by
interpreting the faults to sound good.
3. Having compassion for the self and complaining.
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The 3 signs of discontenment are:
1. He is always checking himself and accusing the self.
2. Careful of the blemishes of the soul.
3. Forcing the self to do difficult things. Eating less, praying more, engaging in
Mujahada.
Abu Uthman said "Whoever sees anything good about his self hasn't seen the
faults of his soul". This attitude is antethical to the west which is always talking
about feeling good. It's not about self loathing but more importantly about
striving for constant self improvement.
Mastery is only achieved by consistent improvement. The minute you stop, then
that's the most you'll grow. When a man is dissatisfied he seeks more good and
is vigilant against evil.
Miftah is key in Arabic. The root word for Miftah is Fataha. Miftah is a tool you
use to open something up, it causes an opening which is different from
unlocking. Miftah is also related to one of Allah's names Al- Fatah.
There's a hadith that states sabr is the key for Faraj (opening/ease). Part of
patience is not complaining.
The Doors of Knowledge: The key to prayer is wudhu (if you are heedless of your
wudhu and cleanliness you will be heedless of your prayer). Wudhu is spiritual
preparation for Prayer.
Key to Hajj is Ihram
The Key to righteousness is charity.
The key to Jannah is Tawhid.
Every key has teeth (asnan) and these keys branch out to others.
The key to ilm/knowledge is asking intelligent questions and learning to listen
attentively.
The key to gaining is patience. With patience you will gain whatever you desire,
with Taqwa you can bend even iron!
The key to increase of good in dunya and akhirah is gratitude.
The key to Wilaya is love and remembrance of Allah subhanahu wa t'ala.
The key to Tawfiq (your will in accordance to Allah) is understanding what you
should naturally incline to or avert to (Rahba and Raghba).
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The key to getting a response from Allah subhanahu wa t'ala is Dua
(calling/supplicating to Allah).
The key to entering into the presence of Allah subhanahu wa t'ala is the heart
entering into submission and sincerity in what you love and hate (all should be
for the sake of Allah subhanahu wa t'ala).
The key to life of the hearts is reflecting on the meaning of the Quran and calling
onto Allah with sincerity before dawn and leaving bad deeds/wrong actions.
The key to gaining mercy from Allah subhanahu wa t'ala is doing ibadah properly
and striving to help out creation.
"Show Mercy to those on earth and Allah will have mercy on you".
The key to provision is to go out and get it but do a lot of istighfar (the nature of
going out into the dunya is acquiring dhunub/sins).
The key to dignity is obedience to Allah subhanahu wa t'ala.
The key to getting ready for akhirah is having short hopes.
The key to all good is desire of akhirah the key to all evil is desire for dunya.
Shaykh Al Khatri spoke for the last part of the tape:
The root of diseases is a human being being self satisfied. That human will not
be able to acquire good as long as he is content with the self. The origin of good
is knowing your self. If you really know yourself you won't be content with it and
you'll be motivated to do good. If you are self satisfied yu deem wrong actions
to be good. So the nature of your hawaa is that it inclines towards Ma’siya
(wrong doing) and if you aren't careful of your soul it will convince you that bad
deeds are good. (e.g this culture). The soul when it is not satisfied will seek
what's good (what Allah says is good not the aql or self). The Shariah tells us
what is good and bad and intellect has no access to that. The aql/intellect is a
limited source of guidance. Shariah recognises what's good. The nafs looks to
what Allah tells it to do for guidance.
The origin of those two (disease and treatment) is the company he keeps. "A
man is of the deen of his companions". If you keep company of one who does
wrong it will affect you. People have to look at who he keeps company of e.g if
you sit at the door of the bar you will smell the foul odour of the alcohol. If you
are sitting at the door of the perfumer you will smell the incense. Whatever you
keep proximity of affects you (good and bad). Luqman said to his son keep the
company of Ulamah those who act upon their knowledge they are like rain to
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the earth of your heart without even you being aware of it. Iman will increase as
a result.
The sitting with the alim will take you from six states that are bad to six that are
good:
1. From doubt to certainty (shaqq ila yaqeen).
2. From riyaa to sincerity
3. From heedlessness to remembrance
4. From desire of dunya to desire of akhirah.
5. From arrogance to humility
6. From a bad internal nature to a good character with good intentions.
Don't keep the company of one whose state does not elevate you or speech
does not direct you to Allah.
Of all these diseases the comprehensive treatment is remembrance of Allah
(dhikr). The highest dhikr is recitation of the Quran, praying, saying Subhana
Allah, Laillaha Illa Allah, Alhamdullillah, etc. All the duas of the Prophet
(sallallahu ‘alayhi wa sallam).
A person in a constant state of dhikr will have a pure heart.
Sidi Ahmad Ibn Hanbal saw Allah in his dreams 99 times! In one of those times
he asked Allah "Of all the things we do, which one draws your servant closest to
you?" Allah replied "Reading the Quran". Ibn Hanbal asked "with or without
understanding?" Allah said "It doesnt' matter. Even if one doesn't understand
the Quran, if he reads it that action would draw him closer to Allah". In Sahih Al
Bukhari the Prophet (sallallahu ‘alayhi wa sallam) said "The likeness of one who
remembers Allah and one who doesn't is like the living and the dead".
In another hadith he (sallallahu ‘alayhi wa sallam), said "Make remembrance of
Allah until people say his is a madman". Someone talking to himself is considered
crazy, so make dhikr until people who are looking at you think you are crazy (be
consistent).
In another Hadith, he (sallallahu ‘alayhi wa sallam) said "Should I not tell you
what the best of your action is? And the purest in front of your Lord? And the
most exalted in all of the deeds in degree? And better for you than spending in
gold and silver? And better than Jihad where you they kill you and you kill
them?" The sahaba eagerly said "yes!" "Remembrance of Allah".
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Dhikr of Allah is the end, where as every Ibadah is a means to that end.
Allah says "remember me and I'll remember you".
Dhikr is not the same as other forms of worship, because it can encompass all
human acts, and is not limited by time. The one who always is in a state of
remembrance, an affliction will never touch him and he will die a
Shahid. Medicine for the soul is dhikr. When you want to do dhikr start with
Istighfaar (to remove the wrong actions) and after that Pray on the Prophet
(sallallahu ‘alayhi wa sallam) (it acts as a Murabbi, for cleansing the soul). The
only dhikr that is definitely accepted is Salaat Ala Nabi (sallallahu ‘alayhi wa
sallam) Allah commands where He himself begins with it "Allah and His angels
pray on the Prophet (sallallahu ‘alayhi wa sallam), Oh believers pray on the
Messenger and say Tasleem". So whoever prays on the Prophet (sallallahu
‘alayhi wa sallam) one time, Allah prays for him ten times. In a hadith the
Prophet (sallallahu ‘alayhi wa sallam) "Prayer for me is the light of the heart, the
grave and on the siraat". Every time you do it start with the ayah. The one who
prays on the Nabii should keep in mind that it is Mandub, to have wudhu, face
the Qiblah and do siwaak. Also have the presence of the Prophet (sallallahu
‘alayhi wa sallam) in mind. These are the same courtesies of prayer. Every dhikr
has things appropriate for that dhikr eg saying "Laillaha Illa Allah" you negate
shirk.
Alhamdullillah reminds us of the blessings of Allah.
Lahawla Wala Quwatta Illa billah, reminds us to completely disengage ourselves
from any power/strength except for Allah.
When your pray on the Prophet (sallallahu ‘alayhi wa sallam), you should bring
the presence of the Prophet (sallallahu ‘alayhi wa sallam) in front of you, and all
the wonderful things he has done. You are participating on something that even
Allah and His angels do.
Another thing to avoid in dhikr is Lahn (incorrect Pronunciation). Try to learn to
say things properly. Some mis pronunciations can take you outside the pale of
Islam. People who really can't pronounce something after they have tried really
hard, are excused.
One of the greatest forms of worship is meditating on the creation of Allah. Allah
makes mention of people who remember Him standing, sitting, and reclining,
those who reflect on His creation.
Action of the heart (tafakkur) is better than all the actions of the limbs.
To reflect on one moment is better than a year of Ibaadah.
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The signs of reflection are in 4 directions:
1. Reflection on the Signs of Allah subhanahu wa t'ala, reflecting on
Allah's subhanahu wa t'ala creation leads to love of Allah subhanahu wa t'ala in
the heart.
2. Reflection on the promise of Allah subhanahu wa t'ala in terms of rewards this
leads to a desire of Akhirah (Al Raghba)
3. Relfection on the punishment of Allah subhanahu wa t'ala this leads to fear
(Rahba) of disobedience to Allah.
4. Reflections on the harshness of self towards Allah subhanahu wa t'ala despite
Allah's consistent Ihsan towards us. This leads to shame in front of
Allah subhanahu wa t'ala, having hayaa, and gratitude.
The heart is the thing that differenciates between good and evil. The heart has
these khawatir/insinuations.
Q and A session
People who are Mutassawifa that is people who claim to be Sufis, who do a lot
of dhikr but ignore the wajib, what about them?
First a human has to learn Fardh Ayn. He will go astray without it.The great
Imams all say before Tassawuf there has to be Fiqh or you will deviate. Even
showing filial piety towards parents has to be superseded by learning the Fardh
ayn, this will take about a year of serious study.
What about women who are menstruating?
Women who are menstruating can't read from the Quran. If she memorises
some verses and needs to maintain what she has memorised (from memory)
then its okay. She can do anything as far as dhikr, Dua, Istighfaar, etc
What about people who are guided to true Islam through sufism?
People are guided by Allah subhanahu wa t'ala first and foremost. We worship
Allah subhanahu wa t'ala by His ahkaam, tawheed, prayers, (methology of the
Prophet (sallallahu ‘alayhi wa sallam)). Pseudo spirituality claims that you can
have Haqeeqah without Shariah and that is anti Spirituality in reality. The fruit is
protected by the shell. You can't get spiritual without the Shariah, you will be
filled with the diseases of the heart.
If you have done things wrong should you tell people about it?
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If you have done something wrong, veil it and ask for Allah's forgivenss. But if
you commit it openly, then this will lead to worse tribulation. A man came to the
Prophet (sallallahu ‘alayhi wa sallam) and confessed "I have commited Zina,
punish me" The Prophet (sallallahu ‘alayhi wa sallam) turned away from him.
The man insisted, so the Prophet (sallallahu ‘alayhi wa sallam) said "Didn't you
just pray with us?", "whoever does wrong and says istighfaar and covers it Allah
will forgive him, but if he confesses then we have to punish him".
Companionship in terms of dunya is to always be with someone either lower
than you or the same (in terms of wealth). If you hang out with rich people you
will begin to desire their wealth. In terms of spirituality always hang out with
someone who is higher than you in station. People of Allah subhanahu wa
t'ala tend to look at themselves as lower than everyone else, this will teach you
humility. Don't belittle anyone because they might be the wali of
Allah subhanahu wa t'ala.
Imam Malik said "Who are the people of Biddah?" "Anyone who calls himself
other than Muslim is Ahl Bidaah". To say you are Hanafi, Maliki, etc is not wrong,
because according to Ahlus Sunnal Wal Jamaah, the 4 imams are absolutely by
consensus rightly guided. Anyone who asks about the hazy things in the Quran
is deviated.
In age where shuyukh are dying what should do?
Take a simple aqeedah and learn. Even women can go to places like Mauritania,
if your himma is strong enough.
Anyone who calls people to Islam and doesn't know the fundamentals is not a
true Dayeeah. We should learn the basics and then invite people through that
first.
Treatment with Remembrance
No better treatment than dhikr.
If we get ill, then we treat ourselves with dhikr and sometimes we abandon and
have relapse.
Man wanted to get in to see Umar, and the man’s cousin got in and said “Ya
Umar give me what Allah because you are someone who hasn’t given out much,
and is unjust”. Umar was mad and the cousin reminded to remember what Allah
told him ‘to forgive ignorance”and Umar immediately let go.
Do a lot of dhikr, only people who will benefit Allah’s Messenger are people who
remember Allah subhanahu wa t'ala.
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Tazkiya means to grow. Spiritual work that you do is dependent on dhikr of
Allah subhanahu wa t'ala.
Sayyidna Umar wrote to his people “I consider prayer to be most importance,
and who is vigilant guarded his deen, and whoever is negligent he is negligent
about everything else”.
Know the ahkaam of the prayer.
People who stay up all night doing dhikr then miss fajr prayer. It is a waste.
Prayer is conditional on wudhu and tahara.
The best remembrance is to remember Allah at His limits.
The best dhikr is Quran, recite with reflection.
The only time the Quran is not the best dhikr is when other dhikr is preferred
e.g. after fajr do the dhikr of Sabah (morning remembrance).
Begin with Istighfaar. Then prayer of Prophet, then Tahlil.
Then Ikhlaas and Muawadhitayn. (Surah Ikhlaas, Surah Naas, Surah Falaq three
times).
Adab of prayer and guard yourself from lahn (mispronunciation).
Do wudhu and Qibla (but this is only mandub). You don’t have to if you can’t. No
one protects his wudhu except a Mu’umin.
To recite from Mushaf is more reward then (listen or memorize) because eye,
ear, the hands, all get the rewards.
Some shuyukh haven’t touched a mushaf in 30 years.
Prohibition of the printing of the Quran was instituted by Ottoman empire for
400 years. They considered it sacreligious to beat the letters into the paper.
Because there are so many Quran’s today people have no respect for it.
Beware of bad pronunciation because you can actually say something haraam
as a result. Unless you really cannot help it.
The ulama considered lahn (mispronunciation) a prohibition and it is like one
who worships Allah through disobedience.
The best of ibadah is Tafakkur (reflection) and the highest state is Fanaa
(extinction). This comes from the idea that the nafs experiences separation from
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itself. Newborns have no concept of it. As a child grows it comes into its identity
and sees itself as an individual.
Different States:
1. Haal: When someone is overcome with a spiritual state that is uncontrollable.
2. Maqam: Fixed in a state (higher than haal because of its constancy). For
example the Maqam of tawbah is not wanting to do wrong, while the haal of
tawbah is when you do wrong and suddenly you feel bad about it.
3. Warid: In rush that comes into the heart and floods it with light. This is
temporary.
4. Fanaa: highest- when the self is no longer aware of itself. Loss of the
experience of the self. It doesn’t last and if it does, it becomes insanity.
Spiritual psychosis: is a real concept. Some people go into meditation and lose
their mind because they don’t have the protection of wudhu, salat, etc. Islam is
grounding. It is not about getting a spiritual high.
New age spiritualists have experiences but can’t distinguish between satanic,
nafs, and angelic experiences.
The idea of fanaa is the person who does dhikr is no longer aware of self.
Sayyidna Ali’s other son (not Hassan or Hussein), was struck by an arrow.His
companions waited until he was praying to take it out, because he wouldn’t feel
the pain. Other people (spiritualists) have incredible experiences that are
spiritual. So this concept is not just particular to Islam. We don’t believe in the
idea of Hulul (incarnation). The human being though can be in a state of absolute
witnessing where they see Allah subhanahu wa t'ala in all of His creation. That’s
why for a mu’umin everything good and bad is from Allah subhanahu wa t'ala.
Adhkaarul Sabah wal Masaa (Morning and Evening Remembrances).
These adhkaar are formulations and there are different ones out there. Focus
on the ones that the Prophet (sallallahu ‘alayhi wa sallam) before doing from
various scholars.
Shaytaan’s foremost task is to get you away from dhikr and if he can’t do that
he will get you away from the Quran and Sunnah.
Dhikr
Always start with Bismillahi Rahmani Rahim. Whatever action that is done
without the name of Allah is cut off from Barakah.
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Ikhlaas 3 times (Surah Ikhlaas is equivalent in weight and meaning to a 1/3 of
the Quran). Muawadhatayn (Nas and Alaq 3 times)
Rabi Inni Audhu Bika Min Hamazatil Shayateen Waudhu Rabi and Yuhdharoon 3
times.
(I seek refuge in Allah from the whispering and insinuation of Shaytaan and I
seek refuge from their presence)
One of the signs of time is that insinuations and whisperings will increase.
People’s minds are filled with clutter. The TV is on, or music, bill boards, etc. It
is all from shaytaan. By indulging we are giving shaytaan the ticket to whisper
and give us visual images that destroy our souls.
Majority of sports have awrah and we shouldn’t watch. We need to disengage
ourselves from useless entertainment, wean ourselves from the dunya.
Afahasibtum annama Khalaqnakum abathan waanakum ilayna la trujaoon, Fala
Allahu Malikul Haqqu, Lailaha Illa Huwa Rabbul Arshil Kareem.
(Do you think we created you in vain and to us you wouldn’t return? Exalted is
Allah, the King, the Truth, There is no God but He, the Lord of the Noble Throne)
Waman Yadu maa llahi illahan akharan la burhana lahu bihi fainna hisabuhu maa
rabbihi inn Allaha la yuflihul Kafiroon
And He who worships with God there is no proof on him, and his account is with
Allah, verily Allah will not grant success to the Disbelievers
Wa Qul Rabbi, Ighfir Warham waanta Khayrul Rahimeen.
Say My Lord forgive and have Mercy for you are the best of those who show
Mercy.
Fasubhana Allahi Hina Tumsoon wa Hina Tusbihoon, Walahul Hamdu
Fisamawati Wal Ardhi Wa ashiyan Wahina Tudh-hiroon.
Glory be to Allah when you come into the evening and when you come into the
morning, and He has praise in the heavens and earhte and in the evening and at
Dhuhur time.
Yukhrijul Hayaa Minal Mayyiti Wa Yukhrijul Mayyiti Minal Hayya
He brings the living form the dead and the dead from the living (this could refer
to the heart too).
Audhu Billahi Samiul Aleem minal Shaytanil Rajeem
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I seek refuge in Allah the all Hearing the All Knowing from the Accursed Satan.
Read the last 4 ayahs of Suratul Hashr.
A poet once said: How wondrous is it that a man can disobey or disbelieve in
Allah, while in every movement, and stillness and always there is a witness.
Everything in creation is a sign that testifies He is One.
Attributes are only approximations for humans to understand in our limited
scope due to time and space constraints who Allah is. The sunnah is like the ark
of Noah for the flood of Bidaah, Kufr and all the other vices. Sayyidna Malik said.
Some duas to do every day:
"Audhu Bikalimatti llahi Tammati min sharri ma khalaq" (three times)
"I seek refuge in all the complete names of Allah from the evil of His creation".
Whoever says this in the morning/evening will not be afflicted by any harm.
"Bismillahi Alladhi laa yadhurru maa ismihi shay'an fil ardhi wala fisamai
wahuwal samiul alim".
"In the name of Allah the one who does not harm anything in the earths and
heavens and He is the All Hearing the Knower"
Saying this will protect you from harm by poison, animals, creation. There was
an anecdote about this dua. Where Khalid bin Walid told some Christians that
nothing can harm him without the will of Allah. The Christians dared him to take
poison. He said this dua and took it, and wasn't hurt. CAUTION: Do NOT try this
at home, our imaan levels are no where near that of the likes of Khalid bin Walid.
"Allahuma ini Asbahtu minka binimatin,waafiyattin, wasitrin, faitimma nimatika
aaliyya, waafyatika, wasitrika, fil dunya wal Akhirah" (three times)
Oh Allah I have wakened in blessings, health, and covering (from my misdeeds),
so complete my blessings, health and covering in this world and the next.
Whoever says this has completed his gratitude.
"Allahuma ini Asbahtu ash-hiduka, wa-ashhidu hamalata arshika, wamalaikatak,
wa jamiu khalqika annaka Allahu laillaha Illa anta, Wa anna Muhammadan
abduka Warasuluka" (4 times)
"Oh Allah I come into the morning calling You to bear witness and the angels
that bear your throne, and all your angels and all of your creation that You are
Allah without partner and Muhammad (sallallahu ‘alayhi wa sallam). is Your
servant and Messenger". Releases a man from bondage to anything but Allah.
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"Alhamdullillahi rabil Alameen Hamdan yuwafi nimatahu wa kufi mazida" (3
times)
"I praise Allah for the Lord of the Worlds A praise that is appropriate for all His
blessings and also recompenses the increase He gives us.
"Amantu billahil Adheem, wakafartu bil Jibti, wal taghuti, wastamsaktu bil
urwatil wuthqaa lanfinsama laha, Wallahu Samiun alim".
I believe in Allah the Great, and I have disbelieved in magic, and association with
Allah, and I have held on to the firmest handle, this handle will never break off,
and Allah is the All Hearing, All Knowing". Saying this removes all shirk and is a
protective dua.
"Radhaitu billahi Rabban Wabil Islami deenan wabi Muhammadin (sallallahu
‘alayhi wa sallam) nabiyyan warasulan".
"I am content with Allah as my Lord, Islaam as my deen, and Muhammad
(sallallahu ‘alayhi wa sallam) is the Messenger and Prophet".
Hasbiya Allahu Laa illaha illa Huwa alaihi tawakaltu wahuwa rabbul Arshil
adheem”
I put my trust in Allah the Lord of the Magnificent Throne
"Allahuma Sali Alaa Muhammad waala alihi Waashabihi Wassalim".
(Prayers on the Prophet (sallallahu ‘alayhi wa sallam))
Jibril (sallallahu ‘alayhi wa sallam) gave the Prophet (sallallahu ‘alayhi wa sallam)
glad tidings that whoever says prayers on him, Allah says it on the person 10
times. (It is recommended to do at least 100 in the morning and 100 in the
evening.) Uthmaan da Fodio, did prayers on the Prophet (sallallahu ‘alayhi wa
sallam) at least 5000 times daily! Imam Al Jazuli for 14 years in a row, finished
the Quran once a day, said Bismillahi Rahmanil Raheem 114,000 times daily
while he was in seclusion. When he came out people made tawbah just by seeing
his state! This Imam memorized a difficult Maliki fiqh book. He stayed in the
room for so long, people convinced his father to go look as maybe he had some
hidden treasures in there. His dad went to check on him and saw all over the
walls the word "Maut"/death written. The dad then realised his son was in a
different station all together. Subhana Allah.
"Allahuma inni Asaluka min fujaatil khayri, wa adhubika min fujaatil Sharri".
"Oh Allah I seek good surprises and I take refuge from bad surprises!".
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"Allahuma Anta Rabi laa illaha illa anta. Khalaqtani wa ana abduka. Wa ana ala
ahdika wa wadika mas tatatu. Audhu bika min shari ma khalaqtu, a boou bika
binimatikka alayya, faghfirli fainnahu laa yaghfirul dhunooba illa anta." (3 times)
"Oh Allah You are my Lord, there is no God but You, You created me and I'm
your servant, and I am under your covenant and your promise as best as I am
able to. I seek refuge in you from the evil i have perpetrated. I return in
admittance that all my blessings are from you. I take full responsibility for my
sins. So forgive me, for you are the only one who can forgive my sins".
This is called the master of Istighfar - the best way to seek forgiveness.
"MashaAllahu Kana wamalam yashaa lam yakun. Walahawla wala quwaata illa
billahi aliyil adheem".
"Whatever Allah wills will happen and whatever He doesn't will not. There is no
power except from Allah, the Most High, The most Gracious".
Good to recite during calamaties.
"Alamu ana Allaha ala kulli shayin qadeer, waanna Allaha Ahadta ala kulli shayin
Ilman, Allahuma ini Aduhubika min sharri nafsi, wamin sharri kulli dabbatin, anta
akhidhun binasiyatiha. inna rabi ala siratil Mustaqeem."(3 times)
"I know that Allah is powerful over all things. And He encompasses over all things
in knoweldge. Oh Allah I seek refuge in you from the evil of my soul and the evil
of every creation that you have taken by the Forelock, my Lord is on the straight
path"
"Yahayyu ya Qayyum birahmatika astaghith, wamin adhabika astajir, aslihi
shaani kullahu wala takilni ila nafsi wala ahadin min khalqika tarafata aynin"
"I am seeking succor of your Mercy and I am seeking respite from your torment,
rectify all my affairs, and do not leave me to my soul or anyone from your
creation for a blink of an eye!"
This doesn't mean that you won't get help from others, but you will see it from
Allah.
"Allahuma ini audhubika minal hammi walhuzni, waminal ajzi wal kasli, waminal
jubni wal bukhli, wamni ghalabatil dayni wa qahratul rijal.:
"Oh Allah I seek refuge in your from the grief (of my past), or anxiety (of the
future), from incapacity or laziness, from cowardice (of self) or miserliness, and
from overpowering debt and oppression of man"
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Debt is how the kuffar go over the Muslims. It is through debt that they could
begin to ask for concessions. This whole country is designed to get people in
debt. Economic slavery! When you are in debt you are weak and bound to be
guilty. The Prophet (sallallahu ‘alayhi wa sallam) told us to beware of debt and
kufr. The fact that it is put with kufr shows how bad it is.
"Allahuma inni asalukal afwa, wal afiya, wal muafatal daima, fi deeni,
wadunyaya, wa ahli, wamali. Allahuma istir awrati, waamin rawati. Allahuma
ihfadhni min bayni yaddaya, wamin khalfi, waaudhu bi adhmatika an ughtala
min tahti".
"Oh Allah I seek I am asking for forgiveness and health in my deen, world, family,
and wealth. Oh Allah cover my misdeeds and nakedness, secure me from fearr,
protect me in between my hands, my back, from above me, and from
assasination by trickery from under me."
"Allahuma anta khalaqtani waanta tut'imni, waanta tasqini, waanta tumituni,
waanta tuhyini".
"Oh Allah you have created me,and you guide me and it is You who feeds me
and quenches my thirst and you cause me to die and to live".
"Asbahna ala fitratil Islam wala Kalimatul Ikhlaas, wala deeni nabiyana
Muhammad (sallallahu ‘alayhi wa sallam). wa ala millati abeen Ibraheema
hanifan Musliman wama kana minal Mushrikeen".
"We have awoken into the Fitra of Islam, and the pure word, and on the deen of
our Prophet (sallallahu ‘alayhi wa sallam) and on the path of our father Ibraheem
(sallallahu ‘alayhi wa sallam) and he was inclining towards truth, submission in
Islam and not amongst the polytheist".
"Allahuma bika asbahna wa bika amsaina, wabika nahya wabika namut wailaika
nushur"
"Oh Allah through you we awaken, and by you we come into life, and through
you we die, and to you is our Ressurection".
"Allahuma ini as aluka khayra hadhal yamu wakhayra ma baadahu, waaudhubika
min shari hadhal yaumu, wamin sharri maa badahu"
"Oh Allah I ask the goodness of this day and the goodness of whats after it, and
I seek refuge in you from the evil of this day and whats after it"
"Allahuma maa asbaha bi min nimatin aw bi ahadin min khalqika faminka
wahdaka laa sharika laka, falakal hamd walakal shukr"
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"Oh Allah there is no blessing that has come on me this morning, or any of your
creation except from you there is no partner with you, so to You goes my
gratitude and my praises".
I want to take a moment and say its very hard to write Arabic in English.
MashaAllah sis Jannah has an awesome collection of these duas and more in
english
and
Arabic!
Check
it
out
Here!
(http://www.jannah.org/articles/adhkaar.doc). May Allah reward her
immensely (Amin).
There are demons all over and we need protection of Allah subhanahu wa t'ala.
By dua we are creating the space around us so that they can't mess with us. If
you dilligently practice these duas you will see a difference in your life. Do this
for the sake of Allah and the fact that these motivations/rewards we should be
more inspired to do os. People nowadays are considered to be good Muslims
just because they pray! Neurosis of this society is that everyday we are in a state
of haste, fast food, televisions, fast computers..fast everything. In Islam the
morning is a time of tranquility. Haste is from shaytan and the kuffar know this.
Take time with Allah subhanahu wa t'ala. Do your wudhu and still your soul.
We don't deny the world. e.g Imam Malik had nice clothes, good house,
perfumes etc. If Allah gives you wealth then it is okay to live in a good state.
Initially in the early state of Islam the shuyukh were wearing really ragged
clothes. Umar (radhiallaahu anhu), went to Shaam and saw Muawiya
(radhiallaahu anhu), was wearing really nicely ornamented clothes, and he got
angry! Uthmaan (radhiallaahu anhu), advised Umar (radhiallaahu anhu), and
said "these people, if they wore what we wear in the desert would be looked
down upon". Indicating there is a hikma in that. So Umar (radhiallaahu anhu),
said "Allah gave us dignity through Islam and if we seek dignity in other than
that, Allah is going to humiliate us!"
There is a ikhtilaaf in the issue of dhikr in congregation. Imam Malik considered
it to be Makrooh, Imam Shafi thought it was permissible based on a sound
hadith (that Allah was sending speeding angels to the gatherings of dhikr. and
when they descend on them, they go to Allah and Allah asks them about His
slaves (although He knows better) and they tell Him they found them praising
and glorifying Him).
The Prophet (sallallahu ‘alayhi wa sallam) liked poetry and he used to listen to
it, like anasheed are permissible halal entertainment. The point is remember
Allah subhanahu wa t'ala.
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To do Hajj voluntarily is better than Jihaad (the end point of Jihad is worship of
Allah.)
Jihad is what brings us back to life as an Ummah. Never belittle Jihad. (Whoever
dies without even the yearning for Jihaad has died a Munafiq).
Somone asked about celebration of the Prophet's birthday (sallallahu ‘alayhi wa
sallam) Maulid. Abu Lahab gets respite with a little water every Monday (in hell)
because he freed a slave the day the Prophet (sallallahu ‘alayhi wa sallam) was
born. But the point about it is if you really want to celebrate his birthday just do
what he asked you to do! Follow his example and you will be celebrating
everyday.
Fasting
"The faster has two joys when he breaks his fast and when he sees His Lord".
Hadith. As a closing we'll go through some concepts on the "Secrets of Fasting"
by Imam Al Ghazali. One of the greatest blessings Allah gives us to protect us
from the plots of Shaytaan and destory shaytaan's hopes. He made fasting a
shield/fortress for believers.The means by which shaytaan takes a hold of the
believer is through Shahawat.
Two things destroy a person:
1. Shahawaat: sensory pleasures, desires.
2. Shubuhaat: understanding.
If the shaytaan can't get to the shubuhaat (which is hard if you stick to the right
aqeedah), he will try to entice you with desires. "Fasting is half of
patience".(hadith). "Patience is half of Imaan". Therefore fasting alone is a 1/4
of Imaan.
The Prophet (sallallahu ‘alayhi wa sallam) said "Every good action is multiplied
by 10 to 700 except fasting for it is Mine and I will reward it accordingly" Hadith
Qudsi. Fasting teaches us the attributes of the independent one. Patience is the
key to many openings from Allah. This is why the greatest victories for the
Muslims were in Ramadhan. The foul smell of the mouth is more pure with Allah
than the scent of Musk. Hadith. "Everything has a door and the door to worship
is fasting" (weak hadith).
The shaytaan flows in men like the flowing of the blood (that's why its important
to abstain from haram food and alchohol), so constrict the way shaytaan can
flow by hunger. "When Ramadhan comes the gates of Paradise are open, the
gates of Hell are shut, the Shaytaan are chained, a caller calls out 'Oh seeker of
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good come into Islam on Seeker of bad desist!'. "Allah says in Jannah "eat and
drink for the days you were fasting". Intelligence Test- short term pleasure for
long term gain. There is a test given to children, whether they have one cookie
now or two later. The more intelligent ones opted for two cookies later. We
defeat shaytaan by taking control of his weapons.
We live in a pleasure culture, in this country we are like grazers who snack all
day long.
Imam Al Ghazali talked about the Fiqh of fasting:
1. Outwardly (Dhahir)
2. Inwardly (batin)
The Prophet (sallallahu ‘alayhi wa sallam) said "How many people fast and gain
nothing except hunger and thirst!".
There are three types of fasting:
1, General: The common people fast that abstain the stomach and genitals from
pleasure.
2. Elect: Where you hold the limbs accountable too (eyes, ears, tongue, hands,
stomach, genitals, feet...the pathways of shaytaan).
3. Elect of elect: The heart fasts too (from bad thoughts etc). The body is like a
country with seven boundaries (the seven limbs), the heart is the command
center to guard the borders from unwanted visitors.
Give amanat to its people (Trust).The believer-Mu'umin comes from the word
Amana. Allah has given us a trust. The sight, hearing, sound, heart, etc are all a
trust from Him and we have to bring back the amana safe and sound. Children
are both a trust and a blessing. Fasting trains us on taking care of our trust. The
fasting of the elect of the elect. Fasting the heart from low aspirations, and
worldly thoughts. Infaq is giving out. During Ramadhan we are in Akhirah mode
we give out a lot (rest of the year we acquire). One of the scholars
of Andalusia taking thoughts to account is the beginning of our Wilaya with
Allah.
The fasting of the heart is important. There was an Imam who used to have a
majlis, giving lectures to people. This one man would come from the street every
day walk over people's shoulders and whisper in his ear. Then walk away. He did
this for a long time, then suddenely stopped. The Imam went to find the guy and
asked him why he didn't come anymore. The man said "I have daughters that I
have to marry and some people who were envious of you told me to come to
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you everyday and bother you in your majlis in return for money. They wanted
you to become angry and humiliated in front of your students. I came everyday
whispering curses in your ear but you never responded or got angry. At last I
gave up." The imam said "Why didn't you come to me, I would have given you
money and saved you the trouble".
Salman was brought up a Zoroastrian worshippers of fire. His father was in
charge. The fire was supposed to be eternal, but he saw his father keeping the
flames up. Then he went to stay with a monk in his search for truth but saw him
stealing money. Finally he went to another monk who told him to be patient for
a Messenger was going to come from Yathrib, so he went to Yathrib to wait for
the Prophet (sallallahu ‘alayhi wa sallam).
Recommendations
Don’t talk a lot, don’t waste time.
The Salaf used to pray 6 months before Ramadhan to see it, and used to spend
the next six months begging for it to be accepted.
The greatest proof of deficiency of man is to know he could have done it better.
Do Qiyaam every night, short surahs are recommended towards the end of time,
since most people don’t have the himma or the time.
Dhuha prayer is mandub either 2, 4, or 6 Rakaats. Prayer on time, is the most
important of all affairs.
Don’t eat the full meal till after you pray Maghrib. It is better to pray Isha in the
house, though if you want to do Khatm of Quran go to the Masjid.
Avoid the mentality that Taraweeh is only 8 Rakaats and while people are doing
more, you are outside talking.
Remember your brothers and sisters.
Don’t feel giddy with the spiritual light, learn to contain the benefits.
Imam Malik used to like doing dhikr during Ramadhan and the best of which is
Quran.
Imam Abu Hanifa recommended you read the Quran at least twice a year. More
than one Khatm in Ramadhan is good!
The 7 day schedule of reading Quran:
Day 1: First 3 surahs
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Day 2: Next 5 Surahs
Day 3: Next 7 Surahs
Day 4: Next 9 Surahs
Day 5: Next 11 Surahs
Day 6: Next 13 Surahs
Day 7: Finish the Quran
Counsel Sidi Ahmad Zarrooq (d. 1492 C.E.)
Know (may Allah give you and us success, and rectify our worldly and other
worldly lives and grant us adherence to way of the truth in our journeys and in
our sojourns) that:
Repentance is a key. And taqwaa (awareness of Allah subhanahu wa t'ala) is vast
and uprightness is the source of rectification. Furthermore a servant is never
free of either blunders, or shortcomings, or lassitude. Therefore never be
neglectful of tawbah (repentance), and never turn away from the act of
returning to Allah subhanahu wa t'ala and never neglect acts that bring you
closer to Allah subhanahu wa t'ala. Indeed, every time one of these three occurs,
repent and return.
Every time that you make a mistake, listen and obey. Any time you display
shortcoming or lack of enthusiasm, don't desist in your efforts. Let your main
concern be to remove from your outer state anything that is displeasing, and
then maintain its outward state from continuous counsel. Continue doing this
until you find that your fleeing from anything outwardly displeasing is second
nature, and your avoidance of the boundaries of prohibited things is as if it acts
like a protective net that is placed before you. At this point, it is time to turn
inward, toward your heart's presence, and to its reality with both reflection and
remembrance. Don't hasten the end result before you have completed the
beginning. But likewise, don't begin without looking toward the end result. This
is so because the one who seeks the outset at the end loses providential care;
and the one who seeks the end at the outset loses providential guidance.
Act in accordance with principles and the appropriate legal rulings, and not in
accordance with stories and fantasies. Don't even consider stories of how things
went with others, except as a tonic to strengthen your resolve. Certainly not as
a reference based upon their outward forms, or what they seem to be telling us.
In all of this, depend upon a clear path you can refer to, and a foundation that
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you can depend upon in all of your states. The best of these is the path of Ibn
Ata'ullah, given that in it is a clear direction to Allahsubhanahu wa t'ala.
Do not take from others' words unless it is in accordance with your own path,
but submit to their implications if you desire realisation.
Avoid all forms of vain and foul speech to your absolute utmost. Put aside
anything that you cannot discern its benefit immediately.
Beware of being extremely hard on yourself before you've obtained a mastery
over it. But also beware of being too lax with it, in anything that concerns sacred
rulings. This is so because it is constantly fleeing from moderation in everything,
and it inclines towards extremism in both matters of deviance and guidance.
Seek out a companion to help you out in your affairs, and take his counsel
concerning matters that occur from both your inward states and your outward
affairs. If you do indeed take his companionship, then treat him in a manner
commensurate with his state and give him of your counsel based upon his
inabilities and abilities, because a perfected friend is no longer to be found.
Indeed, in these times even a suitable companion who is agreeable rarely lasts!
And beware of the majority of people in matters that concern your religious and
your worldly states, unless you have ascertained he has some sound relationship
with his Lord based upon a knowledge that is free of his caprice or love of
leadership, and a sound intellect free of the pitfalls of hidden agendas. Do not
be heedless of the machinations of others or their hidden states. Consider these
two from both their origins and their actions. A person of character and familydistinction rarely affects you with other than good. And yet a person of low
origin's roots usually cause him to disregard you when times get tough.
Be extremely vigilant of the dominant qualities of a given people in any given
land, and don't be heedless of the Divine Wisdom in the creation. And notice
gathered-ness and separation, some of this we have already covered in our book
Al-Qawaa'id, so take a look at it there.
Organise your time in a manner appropriate to the time-specific needs using
gentleness and toleration. And be very wary of either harshness or laxity. This is
so because too much laxity concerning permissible matters pulls the heart
backward in its journey, until even a man of resolve ends up looking like a foolish
boy.
Work for this world as if you would live forever, but work for your next life as if
you would die tomorrow. Thus do not neglect the externals of your worldly
needs. In the meantime do not be heedless of your end and final resting place.
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Be extremely vigilant about avoiding positions of leadership, but should you be
tried with such matters at least know your own limitations. Be absolutely sincere
to Allah with the sincerity of one who knows full well who is placing demands
upon him.
Surrender completely to His Decree with the submission of one who knows he
can never overcome Him.
Have a firm foundation for all of your affairs and you will be safe from their
pitfalls.
Organise your devotional practices, and you will find your time extended due to
the barakah (blessings) in it.
Never be fanatical about anything, whether it is the truth or whether it is false,
for your heart will then remain in a state of soundness towards others.
Never claim anything you are entitled to, not to mention what you're not
entitled to and you'll be safe from tricks and treachery. This is so because anyone
who claims some rank above his own will fall in humiliation. Whereas those who
claim a rank they want will have it stripped from them. While those who claim a
station less than their true rank will be elevated to even higher levels than they
actually deserve.
Never give your companion anything of your state other than what his own state
wants. This is so because if you go down to his level, he will show you contempt.
Whereas if you attempt to raise him up to your level, he will abandon you.
Never demand a right from anyone whether an intimate or a stranger. The
reason for this is a stranger in reality owes you nothing, and someone close to
you is too precious to direct your blame to him.
Never assume that anyone in this world can really understand your
circumstances other than from the perspective of his own circumstances. This is
so because in reality everyone only sees things in accordance with their frames
of reference and their personal path. However when aims, purposes and
aspirations are similar, people tend to work together toward a common goal.
Never belittle any talk that involves absent people, even if there is no harm in it
due to the possibility of harm entering into it. Guard your secrets even if you
feel safe with someone, because the one you divulge your secret to is not a safer
place than your own heart from whence it emanates.
Never leave an atom's weight of your regular devotional practice. Never be
lenient with yourself in either lax times or times of high resolve. Indeed, should
ALCHEMY OF THE HEART
95
you miss some of your practice in a given time, redress it in another time. If
you're not able to do your usual practice, at least occupy yourself with
something else similar.
Never obey your ego even for a moment, nor believe any of its claims no matter
what it tells you.
Be vigilant about your resolve in all of your affairs to your utmost. In fact, should
you resolve to do something, then do it immediately before the resolve wanes.
Examine your soul constantly in matters that you are obliged to do, or are
needed to be done. Anything you are in no need of doing, leave it. Even if it is
something that is recommended. That means not involving yourself in anything
other than absolutely necessary things, and real discernable needs.
Treat others just as you would want to be treated, and fulfill to them what is due
to them.
All of this is really epitomised in the words of the poet when he said, if you desire
to live such that your religion is safe, And your portion is full and your honour is
sound, guard your tongue and never mention another's faults remembering you
yourself have faults and others have tongues.
Watch your eye: Should it ever reveal to you the faults of others say to it, "O my
eye! Other people have eyes too!"
Live treating others well And avoid aggression. And should others aggress
against you. Leave them but in the best way. The source of these words is in fact
nothing other than the traditions of the Prophet (Peace Be Upon Him) when he
said, "Be vigilant of Allah wherever you are, and follow a misdeed with a good
deed, and it will remove it. And treat others with the most excellent of
character."
In another, he (sallallahu ‘alayhi wa sallam) said, "Every child of Adam makes
mistakes, and the best of those who make mistakes are those who seek to
redress them. Again, the Holy Spirit inspired my heart's core that no soul will die
until it fulfills its decreed portion of this world and its appointed time here. So
be conscious of Allah and make your request with dignity."
In summation, repentance, awareness of Allah and uprightness are the
foundations of all that is beneficial. The Truth is clear, and its details are weighty
and significant. The affair belongs only to Allah subhanahu wa t'ala. Success is in
His Hands.
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ALCHEMY OF THE HEART
HEART
Shaykh Muhammad Maulud
Translated into English by Shaykh Hamza Yusuf
Contents
Introduction: ........................................................................................................................................... 4
Purification of the Heart ......................................................................................................................... 4
The Heart ............................................................................................................................................ 4
Three Types of People........................................................................................................................ 5
The Heart and the Brain..................................................................................................................... 5
Wrong Actions Sicken the Heart ........................................................................................................ 6
Shubahat and Shahawat: Two Types of Diseases ............................................................................. 7
The Text: Mat-hartul Qulub ............................................................................................................... 8
Rectification Begins with the Self ...................................................................................................... 8
The Impure Oppress and the Pure Elevate........................................................................................ 9
Medicine for the Diseased Heart .....................................................................................................10
Introduction and the Disease of Miserliness ........................................................................................10
Courtesy with Allah ..........................................................................................................................11
Shame and Humility .........................................................................................................................11
Taqwa ...............................................................................................................................................13
Servitude to Allah.............................................................................................................................14
The Tongue: the Heart's Articulator ................................................................................................16
Stages to Allah..................................................................................................................................17
The Obligation of a Pure Heart ........................................................................................................17
The Inherent Nature of Man: Good or Evil? ....................................................................................18
The Diseases and their Cures ................................................................................................................20
Miserliness (bukhl) ...........................................................................................................................20
The Cure to Bukhl .............................................................................................................................25
Diseases: Batar (wantonness)..........................................................................................................26
Treatment.........................................................................................................................................26
Diseases: Bughud (Hatred)...............................................................................................................27
Cure...................................................................................................................................................27
Disease: Al Baghyu (Harming creation when there is no just cause) .............................................27
Cure...................................................................................................................................................27
Disease: Madah (love of praise) ......................................................................................................28
Hasad (Envy) .....................................................................................................................................28
Cure...................................................................................................................................................29
Causes ...............................................................................................................................................31
Shuh (Covetousness) ........................................................................................................................31
Al Khawdh.........................................................................................................................................32
Fear of Poverty .................................................................................................................................32
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ALCHEMY OF THE HEART
Mudahana (using religion to benefit your dunya) ..........................................................................33
Origin ................................................................................................................................................34
Cure...................................................................................................................................................34
Sum’a ................................................................................................................................................38
Extended Hopes................................................................................................................................40
Disease: Tattayur (superstition) ......................................................................................................44
Disease: Dhann.................................................................................................................................45
Disease: Ujub (exalting the blessing and forgetting who gave you the blessing)..........................46
Disease: Al-Ghish (Fraud, to conceal fault/harm either for religious/wordly pursuits even from a
protected minority)..........................................................................................................................46
Disease: Ghadhab (Anger) ...............................................................................................................47
Cure...................................................................................................................................................51
Disease: Ghafla (Heedlessness) .......................................................................................................53
Cure...................................................................................................................................................54
Disease: Ghill (when the heart is bound to treachery or khiyana).................................................57
Cure...................................................................................................................................................57
Disease: Fakhar/Kibr (Pride) ............................................................................................................57
Cure...................................................................................................................................................60
Disease: Dhull and Dha’a (abasement or humiliation) ...................................................................61
Disease: Blame Hating......................................................................................................................62
Disease: Antipathy towards Death ..................................................................................................63
Disease: Oblivion to Blessings..........................................................................................................65
Disease: Al Hazu'u (Derision or making fun of people)...................................................................67
General Treatment Plan for the diseases of the heart .........................................................................68
1. Hunger ..........................................................................................................................................69
2. Vigilance in the Night ...................................................................................................................70
Silence...............................................................................................................................................72
Meditation........................................................................................................................................72
Actions that purify the heart.................................................................................................................73
Q and A session.....................................................................................................................................80
Dhikr .................................................................................................................................................83
Recommendations ................................................................................................................................92
Counsel Sidi Ahmad Zarrooq (d. 1492 C.E.) ..........................................................................................93
ALCHEMY OF THE HEART
3
Introduction:
The suffering of the world is spoken of in terms of wars, starvation, hatred,
competition, and the struggle of the survivals of the fittest. Yet all the suffering
of the world originates in the human heart. Every crime committed, every act of
oppression, every callous cruelty, and every injustice to the self or others
emanates from the hearts of men. However, for every wrong wrought by the
human heart, a thousand acts of mercy have issued forth: every mother’s love,
every child’s forgiveness, every teacher’s care, and everyfather’s concern for the
well-being of his progeny-all have their source in the core of human being, the
human heart. If we are to right the world, we must first rectify our hearts, and
this is why every revelation has been granted to humanity: to make firm our
hearts.
The most oft-recited prayer of the blessed Prophet, peace and prayers be upon
him, was? O Revolver of the hearts, make firm my heart upon the straight
way? In no equivocal terms, the Quran states? On the day of Judgment, when
neither wealth nor children will avail, only one who brings forth a sound heart?
A sound heart! The soundest of hearts was the heart of the messenger of Allah,
peace and prayers be upon him, who through his purity and singularity of
intention transformed the world. His teaching remains, and the challenge is for
each of us to take it and with it transform our hearts and thereby the very world
in which we now reside. Time is of the essence as the diseases of the heart, so
prevalent among men now, threaten the very biosphere we have been
commissioned to protect. Before you is a text that gives practical means and
methods for transformation. Learn them, and use them, and then pass them on.
Bismillahir Rahmanir Raheem
Purification of the Heart
The Heart
Allah subhanahu wa t'ala says, "On that day nothing will benefit the human
being, neither wealth nor children, only the one who brings Allah a sound heart."
A sound heart is one that is free of defects and spiritual blemishes. Though the
spiritual heart is centred in the physical heart, the heart being referred to here
is the spiritual heart, not the physical heart. In ancient Chinese medicine, the
heart houses what is known as "chen" which is "a spirit." The Chinese character
for "thinking," "thought," "love," "virtue," and "intending to listen" all contain
the ideogram for the heart. In fact, in every culture in the world, people use
metaphors that deal with the heart; in English, we call people who are cruel,
4
ALCHEMY OF THE HEART
"hard-hearted people." There is also the idea of having "a cold heart" and "a
warm heart." People who do not hide their emotions well "wear their hearts on
their sleeves." When deeply affected, we say, "he affected me in my heart" or
"in my core." In fact, the English word "core" means "inner most," and in Arabic,
the equivalent "lub" comes from the Latin word, meaning "heart." Thus, the core
of the human being is indeed the heart. The word "courage" also comes from
the same root word as for "heart" because courage is centred in the heart. The
most ancient Indo-European word for heart means "that which leaps." The heart
leaps or beats in the breast of man. For example, people say, "my heart skipped
a beat" in reaction to seeing somebody. Many such metaphors are used for the
heart.
Three Types of People
The ancients were aware of the spiritual diseases of the heart, and this is
certainly at the essence of the Islamic teaching. One of the first things the Quran
does is define three types of people: the mu'minun, the kafirun, and the
munafiqun. The mu'minun are people whose hearts are alive while the kafirun
are people whose hearts are dead. The munafiqun are people who have a
disease or a sickness in their hearts; thus, Allah subhanahu wa t'ala says, "In
their hearts is a disease, and they were increased in their disease." This is also in
accordance with another verse: "When their hearts deviated, Allah made them
deviate further." When somebody turns away from Allah subhanahu wa t'ala,
Allah subhanahu wa t'ala causes them to deviate even further from the truth.
The Heart and the Brain
The actual physical heart in our breast beats at about 100,000 times a day,
pumping two gallons of blood per minute, 100 gallons per hour, 24 hours a day,
seven days a week, 365 days a year for an entire life time! The vascular system
that sends this life-giving blood is over 60,000 miles long: it is more than two
times the circumference of the earth. Furthermore, it is interesting to note that
the heart starts beating before the brain is formed; the heart begins to beat
without any central nervous system. The dominant theory was that the central
nervous system is what is controlling the entire human being from the brain, yet
we know now that in fact the nervous system does not initiate the heartbeat. It
is actually self-initiated; we would say, it is initiated by Allah subhanahu wa t'ala.
The heart is the centre of the human being. Many people think the brain is the
centre of consciousness, yet the Quran clearly states, "They have hearts that
they are not able to understand with." According to the Muslims, the centre of
human consciousness is the heart and not the brain itself, and it is only recently
that human beings have learned there are over 40,000 neurons in the heart; in
ALCHEMY OF THE HEART
5
other words, there are cells in the heart that are communicating. Now, it is
understood that there is two-way communication between the brain and the
heart: the brain sends messages to the heart, but the heart also sends messages
to the brain. The brain receives these messages from the heart, which reach the
amygdala and the thalamus. The cortex receives input from the amygdala and
thalamus that it processes to produce emotion; the new cortex relates to
learning and reasoning. These processes are recent discoveries, and although
we do not fully understand them, we do know that the heart is an extremely
sophisticated organ.
According to the hadith, the heart is a source of knowledge. The Prophet,
sallallahu 'alayhi wa sallam, said that wrong action is what irritates the heart.
Thus, the heart actually knows wrong actions, and this is one of the reasons why
people can do terrible things, but, ultimately, they are affected negatively. In
Crime and Punishment, the brilliant Russian author Dostoevsky's indicates that
crime itself is the perpetrator's punishment because human beings have to live
with the result of their actions: their souls are affected. When people do
something against the heart, they act against the soul, and that actually affects
human beings to the degree that they will go into a state of spiritual agitation,
and people will use many ways to cover this up. This is what kufr is: "kufr" means
"covering up." To hide their agitation, people use alcohol, drugs, and sexual
experimentation; they also seek power, wealth, and fame,
taking themselves into a state of heedlessness, submerging themselves into the
ephemeral world which causes them to forget their essential nature and to
forget their hearts. Thus, people become cut off from their hearts.
Wrong Actions Sicken the Heart
One of the things about being cut off from the heart is that the more cut off
from the heart one becomes, the sicker the heart grows because the heart needs
nourishment, and heedlessness starves the spiritual heart. When one goes into
a state of unawareness of Allah and the akhirah, one becomes unaware of the
infinite world in relation to the finite world, unaware that we are in this world
for a temporary period. When we look at the infinite world in relation to the
finite world, suddenly our concerns become focused on the infinite world and
not on the finite world. On the other hand, when people are completely
immersed within the finite world, believing that they will be here forever,
believing that they will not be taken to account for their actions, this action in
and of itself ultimately leads to the spiritual death of the hearts. However,
before it dies and becomes putrid and completely fowl, the heart will show many
symptoms. These are the spiritual diseases of the hearts.
6
ALCHEMY OF THE HEART
Shubahat and Shahawat: Two Types of Diseases
There are two types of diseases of the heart. The first are called shubahat, and
these are diseases that relate to understanding. For instance, if somebody is
fearful of his provision from Allah, afraid he will not get his food for the day, then
there is a disease in his heart because a sound heart has complete trust in Allah
subhanahu wa t'ala, and a sick heart has doubt. For this reason, a sound heart
does not worry. It is the nafs (ego), shaytan, hawa (caprice), and dunya (the love
of this ephemeral world) that lead to this state of fear or of anxiety. The heart
in it of itself is an organ designed to be in a state of stillness, but the stillness will
only come about by the remembrance of Allah subhanahu wa t'ala. The Quran
states, "Isn't it by the dhikr of Allah that the heart is stilled?" This is what the
heart wants: it wants to remember Allah subhanahu wa t'ala. When Allah is not
remembered, the heart goes into a state of agitation: it goes in a state of turmoil,
and it becomes diseased because it is not being fed. Just as we need to breathe
because cells need life-giving oxygen and if we stop breathing, cells die, similarly,
the heart also needs to breathe, and the breath of the heart is the remembrance
of Allah subhanahu wa t'ala. Dhikr is what feeds and nourishes the heart. The
company of good people is the food and exercise of the heart. All of these things
are necessary for the heart to be sound and healthy, and this is basically the
purpose of Revelation. The Quran has come to remind people that our hearts
need nourishment. Thus, Allah subhanahu wa t'ala tells us that the human being
who will be in a good state in the next world is the one who brings a sound heart.
When we are born, we enter the world in a state of fitrah: the original inherent
nature of the human being; then we learn to be anxious. We learn anxiety from
our mothers, fathers, and society. Thus, the Quran says that the human being is
created in a state of anxiety (hala'), and the one group of people who are
removed from this state of anxiety are the musallin: the people of prayer. This
"prayer" is not the five daily obligatory prayers; rather, it is the prayer of people
who are always in a state of prayer (dhikr); they are always in a state of
connection with Allah subhanahu wa t'ala, and this is the highest station. This is
the station of people who are not diverted from the remembrance of Allah
subhanahu wa t'ala by buying, commerce, or anything else. They are the ones
who remember Allah subhanahu wa t'ala, as the Quran states, "standing, sitting,
and reclining on their sides." These are the people who are not the people of
heedlessness (ghafla).
The second type of the diseases of the heart is called shahawat, and these are
the base desires of the self. For instance, food and sex are shahawat; they are
appetites. These become diseases when they grow out of proportion from their
natural states. In Islam, we have a method or a means by which our hearts can
ALCHEMY OF THE HEART
7
be remedied and return to their sound state again. The dhikr that the
Prophet sallallahu 'alayhi wa sallam did more than any other dhikr was "Oh
Turner-Overer of the hearts, make my heart firm on your deen," and it is
important that Muslims be reminded of this.
The Text: Mat-hartul Qulub
In Arabic, "Mat-hara" is ism makaan (a noun of place), and it means "a tool of
tahara (purification)," and that is what Mat-hartul Qulub is. This text is the
alchemy of the heart: it explains how to transform the heart. Mat-hartul Qulub
was written by a great scholar, Shaykh Muhammad Maulud al-Musawir alYa'qubi from Mauritania. He was a brilliant scholar of West Africa who mastered
all of the Islamic sciences as well as the inward sciences of Islam. He wrote this
didactic poem in order to teach people the means to purify their hearts because
he looked around and realised that everybody he saw had a diseased heart.
Though he recognised the benefit in learning the abstract sciences of Islam, such
as grammar, rhetoric, and logic, he felt that people may not have a great deal of
need for that knowledge given the fact that on the Day of Judgment, the heart
is the only thing about which we will be asked. The state of our hearts is the only
thing that may benefit us because "actions are by intentions" as the hadith
states. Since all our actions are rooted in intentions, and the place of intention
is the heart, every action we do is rooted in our hearts. Thus, in reality when we
are asked about our actions, we are asked about the intentions behind the
actions, and given the fact that intentions emanate from the heart, what we are
actually being asked about is the human heart. When Shaykh Muhammad
Maulud realised this, he said that suddenly Allah subhanahu wa t'ala inspired
him to write this text, and he based it upon many of the previous texts that had
gone before, such as the last book of the Ihya 'Ulumudin by Imam Abu Hamid alGhazali.
Rectification Begins with the Self
If we look at the world today, the tribulations, the trials, and every war that we
have, we will see that every bit of human suffering is rooted in human hearts.
The reason people are aggressive against other people is due to diseases of the
heart: covetousness, the desire to conquer, the desire to exploit other people,
and the desire to steal their natural resources are all from diseases of the heart.
A sound heart cannot commit such acts. Every murderer, every rapist, every
idolater, every fowl person, every person showing an act of cruelty has a
diseased heart because these actions emanate from diseased hearts. If the
hearts were sound, none of these actions would be a reality. Therefore, if we
wish to change our world, we cannot go about it by attempting to rectify the
8
ALCHEMY OF THE HEART
outward; rather, we change the world by rectifying the inward because it is the
inward that precedes the outward.
In reality, everything that we see outside of us comes from the unseen world.
The phenomenal world emerges from the unseen world, and all actions emerge
from the unseen realm of our hearts. Thus, if we want to rectify our actions, we
must first rectify our hearts. Dr. Martin Luther King, Jr., the famous American
preacher and civil rights activist, said that in order for people to condemn
injustice, they have to follow four stages: the first stage is that they must
ascertain that injustices are indeed being perpetrated. People must point out
the injustices, and in his case, it was injustices against the African-American
people in the United States. The second stage is to negotiate: people must go to
the oppressors and demand justice. If the oppressors refuse, then Dr. King said
that the third stage is self-purification. He said that we must ask ourselves, are
we ourselves wrongdoers? Are we ourselves oppressors? The final stage is to
take action once we have looked into ourselves.
One of the things the Muslims of the modern world fail to recognise is that when
we look at all of the terrible things that are happening to us, we often refuse to
look at ourselves and ask ourselves, why are these things happening to us? If we
ask that in all sincerity, the answer will come back in no uncertain terms that
this is all from our own selves. We have brought all of the suffering upon
ourselves. This is the only empowering position that we can take, and this is the
Quranic position. Allah subhanahu wa t'ala says quite clearly that He places
some of the oppressors over other oppressors because of what their hands were
earning. According to Fakharudin ar-Razi's explanation, radi Allahu 'anhu, this
verse means that whenever there is oppression in the earth, it is a result of other
people's oppression. Thus, those people who are being aggressed upon are
being oppressed because of their own oppression. However, this is obviously
with the exception of tribulation. There are definitely times when the
mu'minun are tried, but if they respond accordingly with patience and
perseverance, Allah subhanahu wa t'ala always gives them victory.
The Impure Oppress and the Pure Elevate
There is no doubt that the Prophet sallallahu 'alayhi wa sallam and the sahaba
were being oppressed when they were in Makkah, but Allah subhanahu wa t'ala
later gave them victory. Within 23 years, the Prophet sallallahu 'alayhi wa sallam
was not only no longer oppressed, he had conquered the entire Arabian
peninsula, and all of the people who had previously oppressed him were begging
him for mercy. Even though they deserved to be recompensed with punishment,
the Prophet sallallahu 'alayhi wa sallam forgave them, and this is the difference
ALCHEMY OF THE HEART
9
between somebody whose heart is pure and somebody whose heart is impure.
The impure people oppress, and the pure people not only forgive their
oppressors, they actually conquer them by the power of Allah
subhanahu wa t'ala, and then they elevate them. This is what Muslims must
recognise: the only solution to all of our problems is that we have to purify
ourselves, and this is what Mat-hartul Qulub is about; it is a book of selfpurification. If we take this book seriously, work on our hearts, and actually
implement what we learn from it, we will begin to see changes in our lives,
around us, and within our own family dynamics. It is a blessing that we have this
book and that this teaching still exists in our community. All that is left is for us
to take this teaching upon ourselves and to take it seriously.
Medicine for the Diseased Heart
If you use the techniques that are given by the imams, you will see results.
However, it is just as the prescription that the doctor gives you: the doctor can
only write the prescription; he can give you the medicine, but he cannot force
you to take the medicine. It is left for us to take the medicine. The imams have
given us the medicine: our teaching is there; it is clear; it does work; and we can
change ourselves with it. If we do, Allah subhanahu wa t'ala has promised that
we will be rewarded in this world and in the next. Thus, all that is left for us to
do now is to go through these diseases and then set out to implement their cures
in sha Allah.
Introduction and the Disease of Miserliness
Praise is due to the One who has clarified what is needed to purify the heart and
adorn it.
Praise and peace be upon Muhammad and his family as long as he is the means
by which it is achieved and grant him safety.
The lights of the pearls of tasawwuf in relation to other lights is like the pearl in
relation to the oyster shell.
Or like the ninety-nine lines written in gold next to the one line written in ink.
Having said this, the condition of people, in this time of preoccupation and
movement, seems to seek from me a book about the rectification of the hearts.
Suddenly, I find a down-pouring of the bounty of Allah.
I responded by bringing forth a clarifying poem that fulfills the most important
needs.
10
ALCHEMY OF THE HEART
It draws the distant close even for one of slow comprehension, and with it the
illiterate becomes literate.
Courtesy with Allah
I began by starting with the heart of beginnings (which is courtesy spelled
backwards)
Since this is the highest and noblest of beginnings.
Thus, have courtesy with Allah, the High, the Majestic by practicing incessantly
modesty and humility,
Dejected out of shame, humbled, imploring Him.
Shaykh Muhammad Maulud says in this poem, "Fa qultu badian bi qalbi albada'," and this line has two meanings. The first, more literal meaning is "I begin
with the heart of beginnings." The word "al-bada'," has to do with "beginning,"
and the word "qalb" has two meanings: "heart" and "to turn over." Thus, this is
a play on words, and so the author is also saying, "I am beginning by flipping the
beginning over." If you flip over the word "bada'" (beginning), you get "adab"
(courtesy). Hence, the author says he begins with adab because courtesy is the
highest and noblest of beginnings, and Muslims should have adab with Allah.
The word "adab" has many meanings in Arabic. A person who is erudite is called
"adib," because, generally, with learning comes manners. Thus, the root
meaning of the word "adab" is related to "courtesy." In addition, a mu’addib is
a teacher of children, and the word literally means "the one who is causing
somebody to have adab." An educator of children is someone who teaches the
students how to behave properly, and proper behaviour is at the heart of this
science. Thus, the shaykh emphasises the extreme importance of having proper
adab with Allah and of behaving properly with Him before anyone else.
Shame and Humility
We show adab to Allah in two ways: one, by expressing haya and the other, by
having dhul. The root-word of "haya" is related to life. "Hay" means "living," and
"hayat" means "life" itself. According to a famous Hadith, "Every religion has a
quality that is characteristic of that religion, and the characteristic of my religion
is haya." Haya is important not only in Muslim culture but in many other cultures
as well, such as the Filipino culture. "Hayah," meaning shame in Tagalog, is
significant to the Christian Filipinos as well as for many other northern Filipinos.
(This is from the Muslim influence because the Muslims had a strong and lasting
influence on the Filipinos before the Spanish arrived there).
ALCHEMY OF THE HEART
11
Although this is no longer the case, there was once a time when if you had grown
up in this culture, you most probably would have heard the phrase "shame on
you" as a child. In modern American culture however, "shame" has become a
bad word. We are told that shaming a child is a bad thing to do because it will
harm the child's self-esteem. Therefore, everything a child does is okay, and we
must make him feel good about himself, no matter what he does. If he just slit
his brother's throat, they say, "well, he has had a trying childhood, so we have
to make allowances for him." This is an extreme this culture has reached.
Anthropologists have divided traditional cultures into shame and guilt cultures
where guilt is an inward mechanism, and shame is an outward mechanism. The
word "guilt" comes from a German word that has to do with debt. When
indebted, you feel an obligation to the person to whom you are indebted. The
idea with guilt is that if you have done something wrong, there is an internal
mechanism that caused you to feel guilty about your actions and thus you want
to relieve that guilt by rectifying your wrongdoing.
Most primitive cultures are not guilt-based cultures but shame-based. For them,
the reason why you refrain from doing something wrong is because you loathe
being shamed by other people and do not desire others to say such things as,
"How could you?", "How dare you!" or "Shame on you!" Furthermore, you do
not want to bring shame upon your family, your tribe, and the like due to your
own actions. While this culture has almost entirely lost and even dishonours this
concept, Islam not only honors the idea of feeling shame for your wrong actions,
it takes it to another level by instructing you to have shame before Allah and the
unseen world. Thus, you recognise that even if people cannot see you, Allah and
the angels always see you, so you have shame before Him and the angels. Hence,
Muslims have a shame-based culture; however, that shame transcends the
cultural sense of feeling shame towards one’s elders or towards one’s parents
and takes it to another level which has an interior mechanism that is not akin to
guilt.
"Haya" is having shame before Allah, and the author of this poem says that is
part of having proper adab with Allah. Thus, if you want to have correct
behaviour (adab) with Allah, then have a sense that Allah is always watching you
so that you feel shameful to do something that is displeasing to Him. This is
similar to the way most healthy people do not desire to act in a manner that
displeases their parents because their parents are the means by which they
came into existence. Their parents supported them; the mother cleaned the
child when he was young and spent nights awake for him. By having this shame
with his parents, the child honours them.
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ALCHEMY OF THE HEART
In addition to haya, Shaykh Muhammad Maulud says to have dhul. A dhalil
person is someone who is lowly, abject, and humble. Although this is a negative
quality when displayed towards others, it is a noble quality when shown toward
Allah. The Quran mentions that people who incur the anger of Allah get dhul
thrust upon them. The shaykh advises being dhalil before Allah alone. Al-dhalil
is someone such as a slave who is afraid to do anything in the presence of his
master; there is a type of humility before God contained in this idea.
Thus, according to the shaykh, a person with adab is one who possesses haya
and dhul. Furthermore, he says that not only should you feel this haya and dhul,
but you should also feel dejected out of shame before Allah. That is, you should
feel you are munkasir, broken. You become broken in the presence of Allah
when you recognise that you are bringing to Him nothing but yourself and your
wrong actions. When you seriously ponder upon all that Allah has given you and
then reflect over what you have given to Him in return, you really feel this
breaking (inkisar) out of shame; you become humbled before Allah in awe, and
you realise you can only implore Him to change your state.
Taqwa
Give up your desires for His, emptied of desire for what His servants have,
hastening to fulfill His commands, fearful of the subtle fault of bad manners.
The Prophet sallallahu 'alayhi wa sallam is reported to have said "none of you
truly believes until his desires are in accordance with the very thing that I
brought." Muru'ah (virtuous merit) is what the Prophet sallallahu 'alayhi wa
sallam brought, and that is what Allah subhanahu wa t'ala wants from us. Thus,
the shaykh says that adab with Allah is to give up your designs for what Allah
subhanahu wa t'ala desires for you to be emptied of desire, having no tam'a.
Tam'a is greed, avarice, desire, wanting something out of situations, and having
ulterior motives behind your actions. Al-tama'a is one who desires to know what
he may gain out of all situations, asking himself, "what's in it for me?" According
to the shaykh, we must rid ourselves of this attitude. We should desire nothing
from the servants of Allah; rather, all of our desires should be sought from Allah
subhanahu wa t'ala because He is the One who possesses everything.
Furthermore, the shaykh says that you should be quick to fulfill Allah's
subhanahu wa t'ala commands and constantly be aware of the hidden fault of
having bad adab with Him. The subtlety of bad adab is illustrated by the hadith,
"A man amongst you will say a word giving it no consideration at all, and it will
drag him 70 seasons in the hell fire." Thus, as this hadith demonstrates, if you
do not learn the commands of Allah, you will not know when you are breaking
them. For example, if you do not know what is a stop sign, you just pass right
ALCHEMY OF THE HEART
13
through it, unaware of having done something wrong. The problem is that
accidents tend to occur when people, whether knowingly or unknowingly, do
not follow the rules. Similarly, when we breach adab with Allah subhanahu wa
t'ala, bad things happen: we bring harm upon ourselves, and this should be a
serious fear of ours.
Once, a Mauritanian shaykh and I saw a mouse coming out of its hole, and we
noticed that every time the mouse heard a sound, it would stop and shoot back
into the hole. "That's taqwa," the shaykh explained. Taqwa is worrying about
being eaten alive by your own mistakes. Having this kind of fear of Allah
subhanahu wa t'ala ultimately turns into love, and that is the highest maqam
(spiritual station). We do not fear Allah subhanahu wa t'ala because we think
Allah subhanahu wa t'ala is horrible—the contrary is true: Allah subhanahu wa
t'ala is the Merciful, the Compassionate, the Forgiving. However, at the same
time, we wish not to incur the wrath of Allah because Allah does have wrath.
Similarly, our parents will sometimes do painful things to us out of love, and
often, we are not aware of the reason.
Servitude to Allah
If you realise your attributes of servitude, you are assisted with the attributes of
the Independent One. Realise your abjectness and impoverishment, and you will
gain dignity and wealth from the All-Powerful subhanahu wa t'ala.
Shaykh Muhammad Maulud then explains that if you realise the qualities of haya
(shame), dhul (humility), and faqar (poverty) in yourself and empty yourself of
all of their opposites, such as shameless behaviour and arrogance, then you will
gain dignity and wealth from Allah subhanahu wa t'ala. Thus, by realising your
'ubudia (servitude) to Allah, you truly gain freedom.
Freedom is gained because in completing your servitude to Allah, you are no
longer a slave to yourself, and such a person is in actuality the only free human
being. If you cannot control yourself, you are a slave to yourself. Someone may
claim to be free, but when the food shows up, he cannot resist and stop himself.
Such behaviour does not indicate freedom as far as Muslims are concerned.
Another person may also claim freedom, but when an opportunity to have an
illicit relation emerges, he cannot control himself, even if he is the president of
the United States. One former president of the United States of America was a
Rhodes scholar who went to Cambridge and received the highest level of
education, yet he was a slave to the lowest aspects of himself. He is unable to
control himself. Such a person is not free; he is 'abd al-hawa, a slave of his
passions.
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ALCHEMY OF THE HEART
On the contrary, when such a situation arises for a person who is 'abd Allah, he
has taqwa of Allah. Thus, even though the temptation might be there, as it is
natural for human beings to have shahwa (desire), he can control it because he
is not an ‘abd (slave) to his desire; rather, he is a sayyid (master) of it. If one has
desire for one's spouse, then the shahwa is mubah (permissible). However, if
the desire is for someone with whom such a relationship would be illicit, then
the 'abd Allah does not even consider it, and such a person is a truly free person.
The same applies to any other shahwa because the 'abd Allah is not a slave to
any of his desires. They serve him, and he does not serve them.
The stronger your taqwa is, the more control you have over your desires.
According to Imam al-Ghazali, the stomach and the genitals are the two most
dominant desires, and if you can control these two, then the other ones become
easy. In addition, the desire of using the tongue is something that also causes
people trouble. There are people who cannot stop backbiting no matter how
much they are admonished to stop. I have seen this occur a great deal. In fact, I
once pointed out to a person that he was saying something wrong, and in less
than three or four minutes, he began to say the same thing and was not even
aware of what he was doing. This inability to control the tongue is a major
problem for most of us. We speak badly about others, complain, and say other
things that we should not be saying. Learning to control the tongue is an
important matter.
Another problem with human beings is that we perceive these qualities that the
shaykh mentions, of being impoverished and being humble, as abject qualities.
We do not wish to be poor, yet the Prophet sallallahu 'alayhi wa sallam chose
poverty over wealth. He had no money or jewellery in his house; he slept on the
ground on a "bed" made of leather and palm fibres; he had only two pillows in
his room for his guests to sit upon. He lived in total poverty. In this culture, if
people lived like that, they would most likely be in a state of total humiliation
and degradation, being concerned about what other people think, not about
what is best for them. On the contrary, the shaykh says that if you realise your
true state of 'ubudia to Allah, you will have dignity with Allah; that is, you will be
mu'azaz with Allah no matter what your living conditions are in this world.
In Surah Yasin, we are told about the two people who came to warn the town's
people of Allah's punishment, yet the town's people threatened them in return.
Then Allah says, “Azazna bithalithin: We gave them ‘iza with a third”. Allah
subhanahu wa t'ala gives 'iza to whomever He wants. He says, "Ya'izu man
yasha'u wa yudhilu man yasha'u. Tu'izu man tasha'u wa tadhilu man tasha'u:
You give iza to whomever You want, and You humble whomever You want."
ALCHEMY OF THE HEART
15
Amazingly, there are people in the world today who are out on the streets
begging while their ancestors were people who used to rule the world. Allah
subhanahu wa ta'ala can do so to any people He wants.
A secret of creation is that if you realise the true attribute in yourself before
Allah subhanahu wa t'ala, Allah subhanahu wa t'ala gives you its opposite. For
example, if you realise humility before Allah, Allah will make you 'aziz before
other people, giving you dignity because of your realisation of your true state of
humility with Him. If you are arrogant with Allah subhanahu wa t'ala, He may let
it go for a while, but when He takes you to account, He completely humbles you
before everyone. This is a big secret that the shaykh gives us in this poem.
The Tongue: the Heart's Articulator
Indeed, there is no salvation like the heart's salvation as all the limbs respond to
its desires.
Here, the shaykh reminds us that there is no salvation like the salvation of the
heart because every limb answers to the heart. Thus, if your heart is saved, your
limbs are saved whereas if your heart is not saved, your limbs are not saved. In
relation to this, a hadith says, "the heart lies under the tongue" which means
that the tongue is the interpreter of the heart as it tells you what is in the heart.
A munafiq (hypocrite) is wretched for this very reason: he says with his tongue
what is not in his heart. This is in opposition to the purpose of the creation of
the tongue as the tongue was created to express what is in the heart. Thus, the
hypocrite is in fact oppressing his tongue as well as his heart.
A hadith warns us that the tongue is what takes people to the hell fire. If the
heart is rectified, then the tongue becomes sound as the tongue is the heart's
articulator. For this reason, Allah subhanahu wa t'ala says, "Ya ayuhallathina
amanuttaqu Allah wa qulu qawlan sadida. Yuslih lakum a'amalakum…" (33:7071). Allah subhanahu wa t'ala tells you to be upright in the way you speak
because when the tongue serves to translate what is in the heart, this is an
indication that the heart is upright. Thus, if your tongue is upright, this means
that your heart is upright. According to a hadith, all the limbs shake every
morning when they wake up in the spiritual world and say to the tongue, "Itaqi
Allah fina ini istakamta istakmina wa ini'wajajta i'wajajna: fear Allah with us
because if you are straight, we are all straight, and if you go crooked, we are all
crooked." Thus, the significance of the tongue is clear from this hadith, and
therefore a good deal of spiritual work should be performed upon the tongue,
such as practicing much dhikr (remembrance) of Allah. We should replace empty
chatter with remembrance of Allah subhanahu wa t'ala, using the tongue for
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ALCHEMY OF THE HEART
what it was created for, and not wasting time with it. The tongue is second in its
importance only to the heart and is connected strongly to the heart.
Stages to Allah
After you have a firm grasp of this foundation, then a mastery of the heart's
infirmities is the second stage.
According to the shaykh, the beginning foundation of this science is realising
what adab is and that the whole point of existence in this world is to have adab
with Allah and with His creation. That is, you were created simply to have adab
with Allah subhanahu wa t'ala and to have adab with the creation of Allah.
According to a hadith, the Quran is called, "madabatu Allah: the place you learn
adab with Allah subhanahu wa t'ala "because the Quran was revealed to teach
us adab.
The shaykh says that after you have a firm grasp of this foundational
understanding of adab, then a mastery of the heart’s infirmities is the second
stage. Your ultimate goal, the highest station, is to be with Allah subhanahu wa
t'ala, and you cannot reach the higher maqamat (spiritual stations) without
having mastered the primary stations. You want to raise yourself in degrees, and
you cannot get to the level you wish to reach without going up the stages
(darajat). Allah subhanahu wa t'ala says that He raises people in degrees. The
first degree is recognising that you want adab, and then you have to recognise
that what is preventing you from getting it is a diseased heart.
The Obligation of a Pure Heart
Knowledge of the heart's aliments, what causes all of them, and those things
that remove them is an obligation incumbent upon every responsible individual.
Knowledge of the diseases of the heart, what causes them, and how to remove
them is an obligation incumbent upon every human being: it is a binding
obligation on every adult Muslim. According to the scholars of Islam, you must
have some knowledge of the diseases in order to be able to free yourself from
them. This ruling is based on the Quranic verse: "Qad aflaha man zakaha wa qad
khaba man dasaha: the one who nurtures his soul is the one who has success,
and the one who stunts its growth is destroyed" (91:9-10). Thus, the Quran is
talking about tazkiya of the nafs. Allah also says, "Yawma la yanfa'u malun wa la
banuna illa man ata Allaha bi qalban salim: on that day, neither wealth nor
children will benefit, only the one who comes to Allah with a pure heart" (26:8889). Thus, according to the Quran, the only people saved on the Day of Judgment
are people with qulub salima (sound hearts). "Salim" (sound) is related to the
word "aslama" because "Islam" is moving towards that state of soundness.
ALCHEMY OF THE HEART
17
The Inherent Nature of Man: Good or Evil?
This is the ruling of Imam al-Ghazali. This ruling does not apply to one who was
granted a sound heart according to scholars other than al-Ghazali.
Al-Ghazali reckoned the heart's illnesses inherently part of a human being. Other
scholars deemed them predominant in man but not necessarily qualities
inherent to his nature.
In agreement with Imam al-Ghazali's ruling, the shaykh states that purification
of the heart is an obligation upon every individual. Imam al-Ghazali is really the
master of this science, and this poem is an abridgement of al-Ghazali's fourth
volume of the Ihya, the section on munjiat wal muhlikat. Not only is al-Ghazali
radi Allahu 'anhu a master of this science, he is also the mujadid (reviver of Islam)
of the fifth century according to the consensus of the ‘ulama who came after
him. Al-Ghazali considers knowledge of the diseases of the heart fard 'ayn,
incumbent upon every individual Muslim, because he considers the diseases of
the heart to be instinctual, something that is inherent to the human condition
and part of the Adamic nature (kharaiz). Some other scholars disagree: they
maintain that while these diseases are predominant in man, nevertheless, there
are some people who are born with a completely pure heart having none of the
diseases, and therefore knowledge of this science is not obligatory upon those
people.
For example, there are altruistic children who have no problem with sharing:
they are not greedy about toys. Although this is not the norm, they do exist.
Some hearts, for some reason and whatever secret, do not suffer from diseases
of the heart, but most do. Children manifest diseases such as greed, avarice, and
hatred. Little children will say, "I hate you." They have learned the concept of
hate, and at that brief moment of uttering those words, hatred is what they feel.
Thus, these diseases begin to show up even in children, and we believe that all
children are born into fitra (a natural, inherent state). Hence, if these diseases
are in fact inherent, do Muslims then believe in the Christian concept of original
sin, that people are corrupt by nature?
The difference between the Muslims and Christians on this issue is that
according to the Muslims, there is an inclination to these diseases that is
instinctual. Muslims do not believe in any way that this inclination is a result of
the wrong action of Adam 'alayhi salaam because we do not believe that Prophet
Adam 'alayhis salaam did anything to bring the wrath of Allah upon himself; we
do not believe that he fell from Grace. Such ideas are Christian. According to the
Quran, Adam 'alayhis salaam is a prophet who made tawbah to Allah, and Allah
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ALCHEMY OF THE HEART
accepted his tawbah, and therefore, he has no blemish. His offspring do not
suffer because of anything he did.
What, then, do we mean by the fact that there is an instinctual inclination that
manifests in the erring of human beings? This relates to the black area of the
heart. The heart is a spiritual organ, and inside the heart, there is a black dot, a
seed that has the potential of spreading like cancer and overwhelming the heart.
For example, although most people are unaware of this, many people in the
world have tuberculosis. They have a bacillus in their lungs, but it is dormant. If
they were in a situation where they began to get ill or starve and their immune
system shut down, then the tuberculosis would emerge. Similarly, there is a
dormant element in the human heart that, if nurtured, will destroy the human
being. For this reason, a hadith says that if the son of Adam does something
wrong, a black spot appears on his heart. If a person makes tawbah, the black
spot gets erased, but if he does not, the black spot continues to grow until the
whole heart becomes pitch black. This is when one loses his humanity. We often
refer to this as hard-heartedness.
This idea of the heart's ability to become corrupt, lose its light, and turn black is
found in many cultures. For example, a Hausa man in Africa once explained to
me that Hausas refer to someone who has a really bad heart with a word which
meant "black-hearted." Hausas are dark skinned people, and there is no racist
connotation attached to this phrase. "Black" and "white" are used similarly in
the Quran. Allah subhanahu wa t'ala says, "Their faces become bright, and their
faces become black." This "white" does not refer to white skin but refers to light.
There is a light, and the absence of that light is darkness. For this reason, a black
person can have light in his face while a white person can have a completely
dark face and visa-versa. We are speaking here about spiritual entities and not
about skin colours.
Understand that complete obliteration of these diseases until there is no trace
is simply not in the capacity of human beings.
While knowledge of the diseases and their removal is obligatory, keep in mind
that to remove these diseases until nothing is left is not in the human capacity.
The Quran says, "Wa man yuka shuha nafsihi fa ulayka humulmuflihun: the one
who has protection from the evil of his soul is from the people of success." Allah
subhanahu wa t'ala does not say "the one who removes that shuh (evil) or the
one the shuh is removed from." Rather, Allah subhanahu wa t'ala says, "the one
who is protected from it." This is similar to that bacillus sitting in the lungs: if you
are protected from it, it never becomes tuberculosis; it only remains dormant.
ALCHEMY OF THE HEART
19
According to a hadith, every child is born on fitra. Many Muslims think this
hadith means that every child is born a Muslim. However, the hadith does not
say that. The Quran refers to Islam as "din al-fitra," so Islam is fitra, and this
means that we are naturally inclined to Islam. "Fitra" is the inherent nature that
human beings incline towards naturally, and what the human being is naturally
inclined to is goodness. When human beings are raised and nurtured correctly,
they usually incline towards the truth. However, they also have the susceptibility
to go astray.
Obviously, there are various factors that affect the fitra state; one of them is
legitimacy. According to the sharia', there is no fault on the child, but there is an
effect that illegitimacy has in the unseen realm, and this is confirmed by several
hadiths. Thus, it is important for people to choose righteous mates before
having children. If there were no reality to the parents, there would be no
meaning to choosing righteous people as mates.
When choosing a husband, a woman should look for his taqwa, and when
choosing a wife, a man should look for her deen. One of the salaf said, "Don't
marry your daughter except to a taqy (a man of taqwa) because if he loves her,
he will show her ihsan (goodness), and if he doesn't like her, he will not oppress
her." When marrying, you should think of future generations and want your
children to be raised properly. The parents are important, and the effects they
have on a child are extraordinary, so you want parents who have taqwa and
deen.
Be as it may, here I am giving you what you need to know of their definitions,
their aetiology, and their cures.
The shaykh says he is going to give us the definitions of the diseases of the heart
from their root, explaining how the diseases are caused and how to cure them.
He begins with bukhl, not because it is the worst disease but because he is going
in alphabetical order.
The Diseases and their Cures
Miserliness (bukhl)
To begin with, the refusal to give what is necessary either by sacred law or by
virtuous merit is the essence of miserliness that is mentioned (among the
diseases of the heart).
A bakhil is a miser. Bukhlun is miserliness. According to the shaykh, the refusal
to give what is necessary either by sacred law or by virtuous merit is at the
20
ALCHEMY OF THE HEART
essence of miserliness. Thus, there are two aspects to bukhl, one that relates to
the sacred law (shari'a) and the other to muru’ah (virtuous merit). Muru’ah is an
important concept in Arabic, and it comes from the word for "man." Its meaning
has connotations of chivalry, manhood, and virtue.
As for the necessities of sacred law, they are such things at zakat, support of
one's dependents, and similar rights due to others, such as relieving one in
distress.
An example of the first aspect of bukhl that is related to shari'a is failure to give
zakat. If you are not giving zakat, you are bakhil by shari'ah, and that bukhl is
haram (forbidden). The same is true for a man who is not giving support
(nafaqat) for his wife and children because men are maintainers and caretakers
of women and children. If a man gets divorced, he must pay child support
because that is a shari'ah right of the mother of his children. Similarly, the
shari'ah demands that you fulfill the rights of other people and spend on others
where the need exists if you have been given the capacity to do so. Allah
subhanahu wa ta'ala says, "In their wealth there's a haq (right) to the beggar and
to the one who doesn't have money and so his needs are not taken care of." The
miser is the one who does not take care of people even though he is able to do
so. These examples are related to shari'ah.
Examples of meritorious character are not giving people a hard time over some
paltry matter or abandoning nitpicking over trivialities.
Avoiding such things is even more important for a neighbour, a relative, or a
wealthy person or when hosting guests or concerning something in which such
behaviour is simply inappropriate, such as purchasing a shroud. The same is true
for one buying a sacrificial animal or purchasing something one wants to donate
to the needy.
Not being bakhil by standards of muru’ah (virtuous merit) has to do with not
constricting people or making matters difficult for them. The shaykh's example
of this is not giving people a hard time over some paltry, insignificant, trivial
matter. For instance, if someone owes you ten dollars, and you give him a hard
time over it even though you have plenty of money and have no need for it, then
you are considered bakhil by the standards of muru’ah, not by shari'ah. You have
a right to that money by shari'a, but by muru'ah, such an attitude is despicable.
The shaykh points out that refraining from such an attitude is even more
important when dealing with a neighbour or a relative.
Furthermore, it is even worse to lack virtuous merit if you are wealthy because
a wealthy person should have a type of magnanimity, a generosity that allows
ALCHEMY OF THE HEART
21
one to say, "don't worry about it" to others. According to a hadith, there was a
wealthy man who had no good actions to his record except that he used to say
to his servant when he went to collect money, "If they don't have it, tell them
they don't have to worry about it." On the Day of Judgment, Allah subhanahu
wa t'ala says to the angels, "this man was forgiving of people's transgressions
against him, and I am more worthy of forgiving transgressions." Thus, Allah
subhanahu wa t'ala says, "if he is going to forgive people for the debts that were
owed to him, then I'll forgive him for the debts he owes Me." Having this kind of
muru'ah is not insignificant: wealthy people are encouraged to let go of debts
they really do not need paid off. If the wealthy see the indebted are having a
hard time, they should just say "Bismillah. Don't worry about it;" such an attitude
is encouraged by the shari'a also.
Similarly, if you are hosting a guest, and your guest spills something on the
carpet, you should not say, "Can't you watch yourself a little bit? That's a brand
new carpet I have;" saying such a thing is not showing muru'ah. On the contrary,
you should try to keep them from feeling bad, saying such things as, "Don't
worry about it. I love tea on my carpet. In fact, I heard a proverb that says, 'The
best thing for a carpet is spilt tea.'" Obviously, this proverb makes the guest feel
good when he spills tea. The point is that you do not show more concern for you
carpet than for your guest.
The shaykh also gives the example of buying a funeral shroud. Haggling over the
price is inappropriate because the funeral shroud should remind you of death,
and you should put things into perspective, forgetting about the ephemeral
world. The same advice applies to buying a sacrificial animal. Since you are
sacrificing an animal for Allah, you should want to get a good animal and not
say, "No, no; that’s too much." In addition, when purchasing something you wish
to donate to needy people, you should desire to get something that is good and
not cheap or else bukhl is exhibited in that act. Similarly, trying to get a bargain
for something you are going to give as sadaqah for the sake of Allah is bukhl.
E.J. Cullen wrote a brilliant short story about a rummage sale for the church,
"How Some People Feel about Jesus." In it, Cullen pointed out that people cared
so much about the church that they were going to sell their worst junk to
support it with their rummage sales. Muslims may learn from this important
idea: it is shocking that some Muslim mosques are also having these rummage
sales. You should give the masjid the best things you have, not the worst things
or the garbage you wish to get rid of.
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ALCHEMY OF THE HEART
Thus, one who makes matters difficult for one whose rights make it clearly
inappropriate to do so has indeed torn away the veils of dignity. This is as the
majestic and wise guides have stated.
The same goes for one who fulfills his obligations without good cheer or
spending from the least of what he possesses.
If you owe someone, such as your neighbour, a right and go to fulfill that right
to him but are an unpleasant with him in doing so, then that is inappropriate.
Furthermore, the shaykh says that by being unpleasant, you have torn away the
veils of your dignity and of your muru’ah, and this is according to the "majestic
and wise guides" who are the ‘ulama. Thus, someone who fulfills his obligations
without good cheer falls into this category, such as a man who frowningly or
proudly says, "Here's your zakat" to the receiver. The proper way to give zakat
is to actually put your hand down, allowing the recipients to take it with their
hands above yours. You should give it to them with a smiling face feeling
honored to pay your zakat. Indeed, the recipients of your zakat truly are
honouring you by helping you to fulfill the haq of Allah subhanahu wa t'ala.
Thus, by the standards of both shari'ah as well as muru'ah, bukhl is considered
low in Islam as karam (generosity) is one of the highest qualities of our
Messenger sallallahu 'alayhi wa sallam. In fact, it could be said that his karam
follows immediately after his rahmah (mercy). "Inna akramakum ‘inda Allah
atqakum: indeed, the most karim of you in the sight of Allah is he who has the
most taqwa" (49:13). The Prophet sallallahu 'alayhi wa sallam was the most atqa
(person with taqwa) of us, so he was the most generous, the noblest. "Karim"
means generous and noble, so the Arabs view generosity as nobility. Allah is alKarim, the Generous. Therefore, it is important to recognise that doing just what
the shari'a states is not enough: you should go above and beyond that by
showing generosity to Allah subhanahu wa ta'ala.
Its root is love of this world for its own sake or just so the self can acquire some
of its fleeting pleasures.
The origin of this disease is love of dunya (this ephemeral world). You are bakhil
because you love the stuff with which you are bakhil. If you did not love it, then
giving it up would be easy: you would just say "bismillah" and give it up.
However, when you love something, you want to hold on to it. In Mexican
culture, they say kudah, meaning he has no hand to give out; he got cut off at
the elbow; he is cheap. Similarly, another word for bakhil is mumsik. "Mumsik"
means "constipated"; the idea is that the mumsik is unable to let go of what is
ALCHEMY OF THE HEART
23
actually of beneficial to let go. Thus, if you do not give out from your wealth, it
will poison and kill you. You must let it go. For this reason, imsak is miserliness.
Furthermore, the root word for pure gold ('ikyan) is 'iky which is the meconium
stool of an infant. Thus, gold is related to feces. In a hadith in the musnad of
Imam Ahmad, the Prophet sallallahu 'alayhi wa sallam said, "Allah has made
what comes out of the son of Adam a metaphor for the dunya." Ultimately, the
dunya is like that: it is beautiful while it lasts, but in the end, it is what it is.
The height of dunya is gold, and the desire to hold on to it is like someone who
cannot let go of his waste matter. Zakat is considered the waste matter of your
wealth; it purifies your wealth. For this reason, bani Hashim, the family of the
Prophet sallallahu 'alayhi wa sallam cannot take zakat. It is the filth of your
wealth because everyone who earns money will always have doubtful
(shubahat) or prohibited matters (muharramat) in their wealth acquisition:
there are always doubtful matters concerning financial transactions, and by
giving zakat, you are purifying your wealth. Similarly, when you eat food, there
is benefit and harm in your food. Hopefully, the body absorbs the benefit and
removes the harm. The Prophet sallallahu 'alayhi wa sallam said a du'ah after
coming out of the bathroom: "Praise be to the One who has provided me with
its delight (the taste of the food) and retained in me its benefit (its strength, the
energy derived from food) and removed from me its harm." The idea here is
much like the idea behind zakat: with it, Allah allows you to remove what is
harmful from your wealth. When the bakhil holds on to his wealth, it harms him
in the end.
According to Imam Ali, the worst person is the bakhil because in dunya, he is
mahrum (deprived), and in akhira, he is mu'adhab (punished). In dunya, he does
not even benefit from his wealth. There are several hidden millionaires
in America who live middle class lives and have millions of dollars in the bank.
These millionaires do not want to spend their money because they want to save
it. Such is the nature of a bakhil: he does not benefit from his wealth in the
dunya, and then, in the akhirah, he is punished for hoarding it. Once, the Prophet
sallallahu 'alayhi wa sallam asked who was the sayyid of a certain tribe. The
tribe's people replied, Jad ibn Qays "illa nastbakhilahu: except he's a little bit of
a miser" to which the Prophet sallallahu 'alayhi wa sallam replied, "he cannot be
your sayyid" because the sayyid cannot be a miser. He then asked rhetorically,
"Is there any disease you know that is worse than miserliness?" The point is that
one cannot be a sayyid and a bakhil at the same time.
Hence, the origin of this disease is either love of dunya for its own sake, simply
because it is dunya, or because the self wants some benefit from the dunya.
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ALCHEMY OF THE HEART
However, ibn Hazam would probably say that one of the benefits that the self is
trying to secure by hoarding wealth is to alleviate the fear of poverty. The fact
that the bakhil has millions in the bank makes him feel good even though he is
not benefiting from it. This feeling is assuaging his hala' (anxiety). The amazing
thing is that such people never feel good because they are always worried about
such things as the stock index, NASDAQ. They pace up and down when the prices
are falling, exclaiming, "Oh look at that! What's going to happen? I am only
worth six billion now; I was worth 12 billion." There is such a man, and he is 70
years old; even if he set out to spend one million dollars every day for the rest
of his life, he would be unable to finish the amount of money he has. Bukhl is a
deep disease; ultimately, it is a type of worshiping of money. How wretched is
the servant of the dinar and the dirham, "trusting in the almighty dollar," as they
say. One day, when the stock market crashes, it is gone; and it may be sooner
than when we think.
The Cure to Bukhl
Treat it by realising that those who indeed have achieved it (dunya) did so only
by exhausting themselves over long periods of time. By doing so, they finally did
accumulate the very things they were seeking.
Bukhl's cure is realising that those who achieved dunya did so by exhausting
themselves over a long period of time. Thus, ask yourself how bad you want
dunya. If you want it really bad, you have to work for it, and working for it means
working day and night while life passes you by. Many people spend a
tremendous amount of time at work; they never have time for their families
because of dunya. They possess that "I have to keep working and making more
and more" mentality. It becomes an obsession. Actual life passes them by, and
the experiences of life are lost. People are obsessively searching for wealth and
security, and in the end, their lives are over. The shaykh is telling us to look at
those people and how they exhausted themselves chasing after the dunya.
Meanwhile, just as they are approaching the heights of its splendour, suddenly,
without their permission, death assails them.
Just as they are beginning to get everything they want, suddenly, without their
permission, death assails them. Dodi and Diana are good examples of that.
People in England were devastated by Diana’s death. They thought, "No, no! She
can't die." Her life was the life people wanted: fame, beauty, lineage, and
wealth. She "had it all" as the saying goes. She was right at the prime of her life,
only 38 years old. Death is not invited in; it comes without invitation. It simply
arrives when it is time to go, and it takes the person. All those wealthy people
have to die too.
ALCHEMY OF THE HEART
25
(Treat it also by recognising) the disdain shown to misers and the hatred people
have for them even amongst themselves.
Nobody likes a miser. Even misers do not like each other.
With the same treatment, treat the one whose heart's ailment is love of wealth.
The disease of hub al dunya (love of the ephemeral world) is treated as you treat
bukhl. The two diseases are related as we have already seen.
Diseases: Batar (wantonness)
Batar is wantonness or excessive mirth, too much exuberance. Inability to bear
the blessings of this world (reckless extravagance). "How many cities have we
destroyed they were so happy with their livelihood now look at their empty
places?".
Every child in America is born approximately $40,000 in debt because of the
prior generations living beyond their means.
Treatment
Treat it with hunger and thoughts of death and al-akhirah. In traditional
medicine related to spiritual cosmology too much food killed the spiritual heart.
Which is seen in the physical heart too. Too much food causes the physical heart
to literally harden (the heart is a metaphor for the spiritual world).
Abu Madyan Shuaib, one of the great spiritual masters of North Africa known
for Tassawuf- stressed on the importance of fasting. The best fast is the 3 days
of the month (13,14,15) According to the Maliki madhab. 3 * 12=36 *10
(hasanat)= 360...It is the equivalent of fasting everyday. There was a Sahaba that
approached the Prophet sallallahu 'alayhi wa sallam and asked him to advice
him on fasting. The Prophet (sallallahu ‘alayhi wa sallam) told him to fast Yaumul
Bayadh (3 middle days of the lunar month), the Sahaba said he could do more,
so the Prophet (sallallahu ‘alayhi wa sallam) told him to fast every Monday and
Thursday, the Sahaba said he could do more, so the Prophet (sallallahu ‘alayhi
wa sallam) told him to fast the fast of Dawud (every other day) and do no more
than that. The Sahaba fasted the fast of Dawud and when he got old, he said he
wished that he followed the initial advice of the Prophet (sallallahu ‘alayhi wa
sallam) (ie. to fast only 3 days of the month). This hadith illustrates a couple of
things, one that when the Sahaba decided to take on an act, they did it
consistently. Also, that we should try to do less, and keep increasing it as our
strength permits.
Doing dhikr of the states of akhira is important.
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ALCHEMY OF THE HEART
Diseases: Bughud (Hatred)
Hatred for other than the sake of Allah. The Prophet (sallallahu ‘alayhi wa sallam)
didn't hate things for their essence but he hated the manifestation of their
actions. Incompatibility with someone is normal but that doesn't mean we
should hate them. There was once a hadith where the Prophet (sallallahu ‘alayhi
wa sallam) was sitting with his companions and he told them, "Shall I point to
you one of the people of the Station of Paradise?" and they said "yes", so he
pointed to a man that was walking by. One of the Sahabas decided to befriend
the man, and asked him if it was okay if he followed him around. The man
agreed. The Sahaba noticed that the man was just an average Muslim. He didn't
do anything out of the ordinary, didn't pray at night, or fast as much...So he
wondered what his secret was. When he finally asked the man, the man replied
"I can't think of anything, but at night I do not go to sleep with rancor in my heart
against any other Muslim". The Sahaba immediately knew that that was his
secret. (This and other hadiths are roughly paraphrased).
Cure
Pray for the one you don't like. Make dua specifically for them, and for Allah to
remove the rancour in your heart.
Disease: Al Baghyu (Harming creation when there is no just cause)
This is a deep and wretched disease.. Baghi is a root word for prostitution in
arabic. Bagha means to desire. The root of oppression is desire. According to
Buddhists the fundamental disease is desire. "Your oppression is against your
own selves" (10:23). Root of it, is love of position. We should contemplate on
how many an amir dies and when he is buried he is the same as everyone else
around him? Know that this desire is an inclination toward the servants of Allah,
taking you away from Him.
You will be worn out trying to kiss up to people, and you will still have enemies.
People are selfish in nature.The concern with other's affection leads to
hypocrisy, riyaa, manipulation, not only that, don't expect the pleasure of Allah,
if you are seeking the pleasure of others. Honour people according to their level
of knowledge and taqwa.
Cure
The one whose heart is encrusted with the love of this dunya his treatment is
certainty. Thus place death in front of your eyes to cleanse the heart. Once Aisha
(radhiallaahu anha) was asked what was the most wonderous thing about the
Prophet (sallallahu ‘alayhi wa sallam)? She said "Everything about him was
wonderous!" She continued "When the night came and everyone went to be
ALCHEMY OF THE HEART
27
with their lover, he went to be with Allah subhanahu wa t'ala (his beloved)".
Death is close and dunya is nothing compared to the akhirah. Death could be
the next breath, step, etc.
Keep death close to you and you will be living in the present, not regretting over
the past or hoping for the future. Everyone is dead except the one who lives in
the present moment. The dunya is a bridge so pass over it, and don't build on it.
We should love things that are means to bring us to Allah, which is Wajib, then
there is a love which is Mubah (unblameworthy) such as love for your children,
wives, etc, there is love that is Makruh and love that is Haram. The Prophet
(sallallahu ‘alayhi wa sallam) reminded us not to curse the world because
Allah subhanahu wa t'ala created it and it is a means to reach Allah. Alam is the
world, dunya is the ephermeral aspect of the world. Alam-Aalamah- is the
greatest sign of Allah. Anything that is obtained by necessity of life on earth is
not considered dunya, even the first wife is not considered dunya (and others if
married for reasons of protection, orphanage etc). Someone who earns wealth
for Tafakhur/arrogance/show off is despicable.
Disease: Madah (love of praise)
Love of praise for other than what Allah has praised them for. It is okay to be
praised for what you have done, but don't even desire it except from Allah.
Madah that's haraam is flattery. That's why the Prophet (sallallahu ‘alayhi wa
sallam) said "throw dust at the face of Flatterers". Telling someone genuinely
that you have done something well, and them accepting it is not blameworthy.
Tamaa is the reason people praise others, and like to be praised for what they
didn't do.
A good example of this is in situations of higher education, where you have
Professors getting praised for work solely done by their graduate students, or in
Corporations where the manager gets the praise for the team work, or
governments, etc.
Hasad (Envy)
Hasad is a serious disease. There is a difference of opinion on whether it is a root
disease or a disease- As the source of it is still desire/Tama. Hasad was the first
manifestation of wrong in the heavens. Nothing prevented Iblis from bowing
down except hasad or Tazzuz and Takabbur. Prophet (sallallahu ‘alayhi wa
sallam) said "Hasad eats good deeds like fire eats dry wood". Mahsud is he
object of envy. Hasid is the envier. "Wahisidin Idha Hasad"- Hasid is the Shaytan,
and to have envy is to manifest one of the attributes of the Shaytan. Prophet
(sallallahu ‘alayhi wa sallam) "Every possessor of a blessing is envied". It doesn't
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ALCHEMY OF THE HEART
matter at what level it is happening but it happens on all fronts of society. The
one who envies is harmed faster than the one who is envied. The evil eye is
related to hasad but not necessarily as some people may just have psychic
powers that can affect others negatively.
Every culture has a concept of the evil eye, it is a universal concept, though now
looked upon as superstitious by many westerners. The Prophet (sallallahu
‘alayhi wa sallam) "The evil eye is true". This is from a man who worked hard to
dispel superstitions. When his son died, there was an eclipse of the moon. To
the Arabs at that time the moon eclipses at the death of a great man, and soon
people were claiming that. The Prophet (sallallahu ‘alayhi wa sallam) said "The
moon is a sign of Allah subhanahu wa t'ala and the Sun is a sign of
Allah subhanahu wa t'ala and none of them eclipse for anyone".
Hasad is manifested in ones desire for the loss of someone else's blessing. eg.
hoping that someone loses a job, her husband, etc. Na’ima which comes from
an Arabic word Na’ima (Softness or that which makes things easier). If
Allah subhanahu wa t'ala gives someone a blessing, and you envy that then you
are judging Allah's wisdom in bestowing that blessing to someone.
There was a story of a Sahaba called Al asmai, who used to wander to different
camps/tents to collect wisdom. One day he went to a bedouin camp, and both
the husband and wife were there (as was the norm) to entertain him. The
husband was an incredibly ugly man, and the wife a gorgeous woman. When the
husband left to slaughter a sheep, Al asmai turned to the wife and couldn't help
but say "How could someone as beautiful as you end up with such an ugly man?"
The woman told him, "Fear Allah ya Al-asmai. You never know, maybe my
husband did something good and I am his blessing or I did something bad and
he is my punishment!"
Al-Asmai learned never to question Allah's na’imah.
The difference between Adam and Iblis is that Adam repented. The Hasud/Iblis
did not feel the need to repent because he felt he was better. There is a hadith
that states "A mu'min is not safe from 3 things, and one of them is hasad".
Cure
If you have envy as long as you don't harm the individual even when you are in
a position to do so, then it is not bad hasad if your taqwa prevents you from
harming that person. Imam Ghazali said that if you despise that part of yourself
that causes you to envy then it is a sign that you aren't an envious person. There
is the nafs and Ruh and there aren't much different from each other. The nafs is
the ruh that is still tarnished by being in this world, we have to recognise this
ALCHEMY OF THE HEART
29
within ourselves. If you detest this lower self then it is a sign that the Ruh is a
stronger force within you. It is dawa/medicine is not to follow your caprice,
hawaa, desires. Hawaa means to fall or wind.
The nature of hawaa/passion is like a wind, it comes stirs things up, and then
dies dwon. If you follow this then you are following whims. Truth is firm, and
falsehood transient. Hawiya is the name of Jahannam and it is hawaa that takes
you there. To do the opposite of what your hawaa dictates. e.g if your hawaa
wants to harm the person then give the person a gift, praise the person when
the inclination is to say something bad about him.
If the person is good, then his heart will be inclined towards you and inshaAllah
this will change your heart too.
Know that hasad harms the hasid in this world, because you will always be
anxious and mad "Why did he get that promotion?". You become obsessed with
the object of your envy. There is an Aab saying "Al Hasud la Yasud" -the one who
envies can't get into a leadership position. We as Modern day Muslims are filled
with envy for the Kuffar in the west because the bottom line is that they have
dunya and we don't. Or people from other countries who always diss the Gulf
Arab for their riches and how they are wasting it, but if they were in that
situation they would probably do the same thing. We have to question our
anger, is it from hasad? Or is it really being stimulated by an altruistic desire?
Communism is another example of pure Hasad. Marx's writing is filled with
resentment. "Getting what belongs to us from the rich people". From a shariah
perspective both the rich and poor have an obligation, the rich not to undermine
or belittle the poor, and the poor not to envy or want to overthrow the rich.
In the U.S. over 90% wealth is in the hands of 3% of the population. Even Bill
Gates is only worth 30% of someone like Rockerfeller. The inheritance laws in
Islam are designed to break monopolies. In traditional cultures the first son gets
everything. Even in English cultures a woman with no protector may end up
being thrown out of her house.
In Islam a woman gets part of the inheritance as well as it is spread amongst the
rest of the family. Traditionally in Islam there is a strong middle class, which is a
balancing force for the society. If a society is made up of a huge gulf between
the rich and poor, it becomes a breeding ground for resentment, and revolutions
to occur. Beware of self righteous indignation because it may fall into the realm
of hasad.
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ALCHEMY OF THE HEART
A lot of communists suddenly became Islamists and Islam became a vehicle for
the anger that is not rooted for the sake of Allah but rooted in not being satisfied
with their worldly position. When you envy it doesn't benefit you or make the
person lose the blessing, because ultimately Allah subhanahu wa t'ala gives and
takes from who He will.
Causes
Enmity: A good example of this is the anti American feeling around the world,
yet people are obsessed with the American culture.
Tahabbub: A type of hasad where two or more people have the same object of
desire. eg. siblings fighting for parental love, or the disease of the second wife
(that's why Shariah is adamant on being fair to the wives). Dharr- is a term
referring to a second wife and it also means harm.
Takkabur: Arrogance is the root of this envy. Some Arabs such as Al Waleed ibn
Mughairah and Abu Jahl were against the Prophet (sallallahu ‘alayhi wa sallam)
because he was "yateem Banu Hashim", an orphan, didn't have status, doesn't
"deserve" this blessing. Pharaoh had this same disease when it came to Musa
(sallallahu ‘alayhi wa sallam) also Iblis.
Tawazzuz: Not wanting to disturb the status quo. As long as we have the same
thing, then it iokay. But once you move forward then I will re attempt to re
establish the equilibrium, because feeling of self worth is threatened. Arabs
couldn't believe the Prophet (sallallahu ‘alayhi wa sallam) was chosen by
Allah subhanahu wa t'ala "but he is a man just like us?", "may be if he were a
king, or angel"...etc.
Ta’ajjub: Rooted in disbelief. "I can't believe this is happening to them"
Hubbul Riyasa: Love of position/leadership, wanting to maintain authority. If
someone gets a blessing then that threatens the authority of the hasud.
Shuh (Covetousness)
Because these diseases are part of our nature, the purpose is to then transform
them so that they can be beneficial to us. Getting your disability to become
advantageous to you. In Native American cultures they used to name their
children names with disabilities such as lame deer, etc this is because they
noticed that animals with disabilities overcompensated for their disadvantage.
The Prophet (sallallahu ‘alayhi wa sallam) said: “There is no envy except in two
cases: one who uses his wealth for the sake of Allah, and one given wisdom and
he teaches is to others". Ghibta is good envy, when you envy a person based on
ALCHEMY OF THE HEART
31
higher things (not dunya things), so that you can be like them. You do not wish
that they lose their blessings. It is okay to have hasad for a Kaffir or bad Muslim
because they are using their blessings for bad things.
Blameworthy Modesty: although modesty is part of faith, it can become
blameworthy. e.g when modesty prevents you from stopping a wrong from
happening. In order for something to become a Munkar though it has to be
agreed upon by all scholars to be wrong (you can't make a munkar on something
where there is a difference of opinion on it).
When modesty prevents you from asking questions concerning the deen. Aisha
(radhiallaahu anha) praised the Ansari women because modesty didn't prevent
them from asking questions.
As for hayaa of generosity it is not blameworthy. The example is when the
Prophet (sallallahu ‘alayhi wa sallam) married Zainab (radhiallaahu anha), he
invited people over for the waleema and all the guests left except 3. They were
enjoying the company and didn't leave, even though it was the Prophet’s
(sallallahu ‘alayhi wa sallam), first wedding night! The Prophet (sallallahu ‘alayhi
wa sallam), didn't say anything. After a while, he left the room, then came back
(to give them a hint), and they still didn't leave. He then left the room and came
back again. An Ayah was then revealed to leave the Prophet (sallallahu ‘alayhi
wa sallam) when business was done. This is not blameworthy hayaa, because it
was out of the Prophet’s (sallallahu ‘alayhi wa sallam) karam that he didn't kick
them out. The Prophet (sallallahu ‘alayhi wa sallam) said "If modesty had been
a man, it would have been a righteous man".
Al Khawdh
The heart's engagement with things that don't concern it.
Khawdh is the heart's reflection with things that are prohibited (Takhayyur when
you think about sensory things).
e.g reflecting on the beauty of those that are non-Mahram, or reflecting on the
weaknesses and faults of Muslims whether they are present or absent. Toobah
is a tree in Jannah that is for people who focus on their own faults and not
others. Another example of blameworthy thoughts is reflecting on Allah's
essence, it is s haraam.
Fear of Poverty
The origin of fear of poverty is a bad opinion of Allah. The shaytaan promises us
poverty/faqar. Allah promised to provide for us *if* we have Taqwa.
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ALCHEMY OF THE HEART
There was a Jewish man who used to sell oil, he was poor, covered in oil etc. One
day this famous wealthy Aalim, passed by, riding on a white horse. The Jewish
man walked up to him and asked "Did you relate that this dunya is a paradise
for a non believer and a prison for the believer?" The alim said "yes". The Jewish
man then asked "Tell me what kind of paradise am I in? And what kind of prison
are you in!" The Aalim paused for a second looked up, then down, then
responded "When I contemplate upon what is prepared for you in the hereafter
because of your disbelief, I can only assume you are in paradise! When I reflect
upon what is prepared for me in form of the delights of Akhirah I can only
conclude that I am in prison!". The Jewish man immediately took the Shahada!
The point is poverty is relative and the fear of it is a foolish thing. If you are in
poverty, you won't have anything to fear...you are already impoverished. If you
have wealth and are afraid of poverty, then what's the point of being wealthy!
Most of the people that are afraid of poverty, have no clue what real poverty is
about! Mark Twain once said "Most of my problems I never actually saw". It is
all in the head. "Anxiety is half of growing old" The Prophet (sallallahu ‘alayhi wa
sallam) said. He also said "Righteousness will lengthen your life". The
interpretation is that people who are righteous don't have anxiety. The non
believers are consumed with restlessness and anxiety that ages them quicker.
Allah is the Razzaq, the perpetual provider.
Allah's dominion is never diminished by His giving/bestowing. "Contentment is
a treasure that's never exhausted" The Prophet (sallallahu ‘alayhi wa sallam)
said. Know that Rizq that is allotted to you will reach you. Your rizq which was
allotted to you in your mother's womb, is that which you will use. If you die and
there is a million dollars you left behind, that money is not your rizq, it's the rizq
of your heirs. There is a book written "How to live wealthy and die broke"- Such
a selfish concept!!!
Mudahana (using religion to benefit your dunya)
One who uses his religion to benefit his dunya is a psycopathic hypocrite. Imam
Ibn Khaldun "We try to saw our dunya by ripping our deen apart. So our deen
does not remain and our dunya is never rectified". We lose both e.g when you
are afraid to make inkaar because it's your job and you are afraid to lose it.
Duhun is covering up/oil using in cosmetics. Mudahanna is sitting with people of
disobedience, praising their actions, etc in order to gain some worldly favour.
Mudarrat - this concept is different from Mudahana. This is when we are nice to
someone but not at the sake of our deen, in order to get some worldly benefit.
An example is using your worldly position to help others. This is not
blameworthy. It is a rukhsa to do worldly things.
ALCHEMY OF THE HEART
33
Origin
The root cause is desire/tamaa, and doing worship to impress others (riyaa).
Riyaa is lesser polytheism. "The thing that I fear most for my ummah is riyaa".
The Prophet (sallallahu ‘alayhi wa sallam) said: If it is something like showing off
your worldly skills such as archery, then this is blameworthy by virtue but not
Shariah.
There are three characteristics of riyaa:
a) Laziness and lack of actions when you are not around people.
b) When people are around you increase your worship and energy for worship.
There is definitely an element of increase in energy when you are around
righteous people, which is why we are told to have good company. It only
becomes riyaa when you do it for the sole purpose of impressing others.
c) Increasing actions when one is praised and decreasing them when not being
praised. The example of a person who was praying, and people were talking
about how MashaAllah he is always praying etc. The person in the middle of his
prayer goes "What about my fasting?"
It is not bad to encourage others to do good, because the Prophet (sallallahu
‘alayhi wa sallam) did it.
Cure
It is to remove from the heart 4 things:
1. Love of praise from other than Allah.
2. Fear of blame from other than Allah.
3. Desire of worldly benefit from people
4. Fear of harm from people.
Have yaqeen/certainty that no harm and no benefit can come to you except
from Allah. Don't be deluded by praise/blame from others as it is all related to
your worldly position. When you have nothing it is difficult to have friends. But
when you start gaining status or wealth then all of a sudden you have many
friends. In traditional Muslim world people used to vie for knowledge as this was
what people were respected for, not wealth, sadly this is not the case anymore.
Hellen Keller's autobiography is very powerful. She was deaf, dumb and blind
and this is a story of the awakening of her consciousness. She wasn't born that
way, but became blind as a result of scarlet fever when she was less than two
years old. She said the fact that she can remember what a tree looks like, though
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ALCHEMY OF THE HEART
she saw it when she was a baby pretty much, is enough for her. She said that
there is no slave in this world that didn't have a king in his ancestry and no king
in this world that didn't have a slave in his ancestry.
The point is nothing is permanent in this dunya. The history of Al Mansur, a
minister in Andalusia is fascinating. He was a mediocre student who was very
ambitious. He enamored himself to the Khalifa to be's mother, and she put him
in various positions. There was one powerful minister who was feared and
wealthy and Al Mansur managed to put him in jail. The Minister with all his
worldly position and wealth ended up dying a pauper in prison! If a person
believes in certainty then riyaa doesn't occur in his heart.
The worst is that which is done to display virtue so one is entrusted with an
endowment eg. an orphan's wealth so that he can misuse it. In Morroco there
are those who do dhikr and praises of the Prophet (sallallahu ‘alayhi wa sallam)
for money. It's pretty sad.
Scholars are of two opinions concerning riyaa. e.g If you recite Suratul Waqiah
for the sole reason of not being afflicted by poverty (this is according to the
Prophet’s (sallallahu ‘alayhi wa sallam) hadith that if your read Suratul Waqiah
everyday you will not be afflicted by poverty). Another example is to worship
just for the sake of akhirah. Some say this is permissible since Allah encourages
us to strive for Jannah by doing good deeds. The people of Tassawuf on the other
hand, are extremely down on this. They say that we should worship for the sole
purpose of pleasing Allah subhanahu wa t'ala and not for the reward. Rabiah
said "Go after the Gardener not the garden!". She also said "Oh Allah, if I worship
you for the fear of hell fire, then throw me into hell. If I worship you for the
desire of Jannah then lock the gates of paradise from me.” That is a bit of an
extreme position but it depends on your station/maqam.
Ghazali said there are three types of worship:
1. The worship of a free man: Worships Allah subhanahu wa t'ala for the sake of
His pleasure.
2. The worship of a merchant: Worship Allah subhanahu wa t'ala for the sake of
Jannah (if I do this many hasanaat I will get this much) "What's in it for me
syndrome".
3. Worship of a slave: Worship Allah subhanahu wa t'ala for the fear of
Jahannam.
ALCHEMY OF THE HEART
35
Allah subhanahu wa t'ala is encouraging us to do both Maghfirah and strive for
Jannah. He uses both Takhwif (fear of hell) and Targhib (desire for Jannah) as a
means of encouragement.
Some also warn against the pleasure of Ibadah. Ibadah becomes more
pleasurable with constancy and sincerity, more pleasurable then even
entertainment. But again this is a bit of an extreme position, since
Allah subhanahu wa t'ala gives us the sweetness of Ibadah as a means of
encouragement and reward too. The one who likes people to see him do Ibadah,
even though he is doing it for Allah subhanahu wa t'ala, some scholars say this
is riyaa and some say it is okay. But if praise is the reason you are doing it then
it is definitely riyaa. There is a difference of opinion). One of the Ulamah saidwhoever likes to do something and be praised for it and remembered by it, is
committing shirk.
You can have riyaa even when no one is around eg you are reading a book and
you find an interesting fact, so you write it down and memorise it, with the
intent of impressing others with your knowledge. If the intent is to benefit
people, then it is not riyaa. Sahl bin Abdullah, a scholar, said the one who desires
the people to know what is in between him and His Lord then he is in a state of
heedlessness, unless he is doing it as a reminder/Naseeha for others.
Ibn Masud and Ibn Umar used to go to the Masjid to pray Tahajjud as a means
of reminding the Tabieen. Imam Malik was called An Najm (the star), did not
consider it harmful as long as the original intent is sincere. Not to do something
good out of fear of riyaa is riyaa too! Because the reason you are not doing it, is
the people too, not Allah. If it is a worship you can hide, then it is better to hide
it. It is better to do dhikr with the tongue, even when the heart is heedless, then
not to do it at all. The dhikr of the tongue may reach the heart. Riyaa is seeing
the people, not the people seeing you! If Ibadah is done for the sake of Allah
then everyone else becomes insignificant. Fear of other than Allah and desire
for it, is being devoid of tawakkul (reliance) because you don't have yaqeen
(certainty), that everything good and bad is from Allah subhanahu wa t'ala. Tie
your camel then rely on Allah subhanahu wa t'ala, don't be stupid either. Don't
desire or fear creation.
Sakhatul Qadar is displeasure with the divine decree, when one resists
Allah subhanahu wa t'ala and what He has decreed eg "I don't deserve this!",
"Why is this happening to me?", "What did I do to deserve this suffering?" Imam
Abul Hassan- A quality that destroys Hasanat is displeasure with the divine
decree. "They were displeased with the divine decree and Allah subhanahu wa
t'ala destroyed their deeds". With believers everything is good. People of
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ALCHEMY OF THE HEART
Allah subhanahu wa t'ala recognise the dunya is a place of purification. There
are only 4 possible states a human being can be in, and each state requires a
response from Allah subhanahu wa t'ala:
1. Na’ma: State of blessing from Allah subhanahu wa t'ala. The required
response is shukur/gratitude to Allah subhanahu wa t'ala. Using the blessing in
a manner that is pleasing to Allah subhanahu wa t'ala. We need to have shukur
on the tongue, by thanking Allah subhanahu wa t'ala and the people. Feel the
blessing and show it. Act in a way that is pleasing to Allah.
2. Baliya: State of Tribulation from Allah subhanahu wa t'ala. Response is
Sabar/patience. Sabrun Jameel is not to complain, although we are allowed to
complain (we will explain later).
3. Ta’aa: State of Obedience to Allah subhanahu wa t'ala. The response is not to
become arrogant. It is because this is another form of blessing, and it is only
from the Tawfiq of Allah subhanahu wa t'ala that you are in a state of obedience.
The inherent danger of religion is self righteousness. Kibr is from shaytaan. Isa
Ibn Maryam (sallallahu ‘alayhi wa sallam) said "There are two kinds of people,
those who are in tribulation and others in blessing, we need to look at those in
tribulation with compassion".
4. Ma’asiya: State of disobedience to Allah subhanahu wa t'ala. The response is
repentance.
All these states are a way to get closer to Allah subhanahu wa t'ala, so they are
all a blessing in the end. If you get a tribulation, then thank Allah it is not worse
than it could be. Look at the Prophet’s (sallallahu ‘alayhi wa sallam) life and the
tribulations he faced! He buried 5 of his 6 children, his closest people died,
people called him majnun, spit on him, held sanctions against him, drove him
out of his home, etc and never once did he complain! To be angry at qadar is to
be in a state of heedlessness. "Al Furuq is a book, talks about the difference
between the a) Qadha is that Allah has decided to make something happen b)
Qadar is that he has enabled it to happen (the means).
Maqdhi is the thing that happens itself. We don't have to be happy with every
Maqdhi, since Allah subhanahu wa t'ala has decided that there will be evil in this
world. This doesn't mean that we will be pleased with sharr because
Allah subhanahu wa t'ala isn't. It just means that we can not be displeased with
Allah's creation- the world. An analogy is you have a doctor and you go and he
declares that he has to cut your arm off. Then the doctor overhears you
complain to someone else "I went to this stupid doctor and he cut off my arm!"
etc. The doctor will be hurt and saddened that he tried to help you and here you
ALCHEMY OF THE HEART
37
are talking trash. But if he overhears you saying something like "I went to this
doctor and Alhamdullillah he helped me, but I am in a lot of pain etc" the doctor
will be moved to compassion.
The difference is that it is okay to express your pain, tribulations, etc in a way of
releasing it, but you can't complain about Allah subhanahu wa t'ala to His
creation. We were not commanded to enjoy tribulation (no takleef) but what
Allah says is that tribulations are sent to us to humble us and to bring us closer
to Him.
Sum’a
Sum’a is identical to riyaa except that riyaa relates to the eye, while sum’a to the
ear (you want to tell others about the good actions you did). "Whoever tells
people what he did (of good), Allah willl tell people what he really did (of bad)
yawmul Qiyamah" The Prophet (sallallahu ‘alayhi wa sallam) said. Even if you did
the action with sincerity to Allah subhanahu wa t'ala, then told people about it,
you ruin your actions. If you make tawbah it rectifies it. Also the one who does
something for the sole reason of telling people about it. Should the desire be to
benefit people and relate a blessing to them, then this is not blameworthy.
Shidhadh was a brigant from Bani Duada. He was a bad robber that was well
known amongst the arabs who used his name in proverbs etc. The Brigant
(highway robber) on all those people on the way to Allah is Tamaa.-Abul Abas Al
Mursi was a well known religious man. He went to the market and noticed a
salesman he knew, he thought "perchance he recognise me and give me a
discount"...At that moment he got a call that told him for the peace of deen
leave your desire for creation.
The source of tamaa is ghafla of the heart of Allah's providence. "If Allah decrees
a harm to you, no one can cure it except Him". "If all of creation got together to
harm you, and Allah didn't decree it, then they wouldn't be able to harm
you...." The pens have been lifted and the ink is dry.
Question: What if a person makes dua against you? Sh. Hamza's response was:
If you are not an oppressor then you shouldn't worry about people's dua against
you. If a person makes dua against you and you have not wronged them, then
they are oppressing you (committing a dhulm) and they will be accountable to
Allah. But if you are an oppressor then you have a lot to worry about, since Allah
does not return the dua of the oppressed. The best weapon of a believer is dua!
Imam Junaid said "the only disease is ghafla". If you are really in a state of
awareness you wouldn't do wrong.
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ALCHEMY OF THE HEART
Ghafla is a state of being fooled. A type of temporary stupidity. Tamaa is the
cause of every harm eg. gheeba what's the cause of you wanting to talk about
someone else's faults, except that you wish to gain something from it (make
yourself look good, envy, etc), another one is lying, we lie to somehow benefit
from a situation.
Tamaa will preoccupy your heart during salat and also lead into Mudahanna. A
good example of this is Salesmen. Sh. Hamza told a story where he went to buy
some ugly yet cheap glasses. When he tried them on, the salesman exclaimed
"you look really good!" (mudahanna), Sh. Hamza said "Actually I think they are
really ugly but I am buying them because they are cheap". The salesman goes
"yeah you are right, I agree with you." "The truth Merchant will be raised with
the Martyrs" The Prophet (sallallahu ‘alayhi wa sallam) said. It is because they
have gotten rid of tamaa from their hearts, and realise that Allah subhanahu wa
t'ala is the Razzaq.
In traditional cultures, when you go to the markets all the similar stores are lined
up. Like Saudia, Syria etc. you can go the Souq for shoes, the Souq for oils,
perfumes, Souq for jewellery etc. In the western paradigm this is the worst
marketing strategy. But these salesmen prayed together, ate together, and
traditionally if one sold enough for the day he would close and leave the rest to
earn their rizq. In the west there are books written like "How to swim with the
sharks", or an ad that goes "He is going to eat his competitors for breakfast, then
take his kids to Marine World". We don't want to be like that.
The Prophet (sallallahu ‘alayhi wa sallam) said "Competition over dunya is the
disease of civilisation, and it will bring the world down." The whole philosophy
of "us against them". We are their "them" and in the end we will wipe each other
out. Greeks had the word eroes- a type of longing desire that is never fulfilled.
This is the driving force for most people.
The Prophet (sallallahu ‘alayhi wa sallam) said "Nothing will fill the mouth of the
son of Adam except the dust of his grave". "Two people will never be satiated,
seekers of knowledge and seekers of dunya" another hadith. You are either of
the two, which one would you choose? Tamaa of Allah is good desire, the
disease if for other than Allah. If you ask desire what's your trade? He will say
earning humiliation. Who is your father? Doubt concerning divine measuring.
What is your goal? Deprivation of the very thing that is desired!
Tamaa is your desiring something. Rizq is what is allotted to you, like said earlier
there is a difference of opinion on Rizq, some say it will be what you only use up
ALCHEMY OF THE HEART
39
during this lifetime, others say that it is everything you will get. Allah is Ar
Razzaq, Ar Razziq- We are the Marzuq, and what we are getting is Rizq.
There are two types of Rizq:
1. Rizq Batini: Hidden/inward rizq, like your knowledge, character, company, etc
2. Rizq Dhahiri:Outward/Manifest rizq like your food, health, wealth etc.
One of the interesting aspects of life is that the same people keep coming back
in your life. Considering that the earth has 5 billion people, the people
surrounding us that are important to us are very few. This is because our
company is part of our rizq. Because the nature of the world is that
Allah subhanahu wa t'ala has divided the provisions of people, it may be that
your rizq lies in another person's hands. There are then asbab/means that lead
you to get your rizq. e.g you are a guest of someone. That dinner that you eat
is part of your rizq. Guests are a blessing, and they leave the house with some
of your sins (they are a kaffara/expiation). They don't do "damage" because they
are eating what belongs to them anyway. Because of these asbab/means,
people start thinking that the rizq is from the sabab/means and lose sight of the
Musabbib/true cause of the means.
The biggest sign of this is when you get angry for not getting what you want. It
is one thing to be angry over your right, if someone oppressed you or took what
belonged to you. It is another thing to be angry over something that you
"wished/desired" for.The Prophet (sallallahu ‘alayhi wa sallam) said Jibril
(sallallahu ‘alayhi wa sallam) (sallallahu ‘alayhi wa sallam) said to him" No soul
will die until it completes the rizq that was alloted to it. So fear Allah and don't
do anything haram to obtain your rizq, and don't beg/plead with creation to give
you money, don't let the delay of your rizq be a cause of your disobedience to
Allah!"
Extended Hopes
Sh. Muhammad Al Mawlud stated that the immediate acting poison of this
tamaa, love of dunya, etc. is accustoming/assuming self that death is a long way
off. This is intrinsic in our nature and there is wisdom in it. If people didn't have
extended hope, they wouldn't even plant a tree, there will be no infrastructure
for the next generation. There is a famous story of a Persian King that passed by
an old man planting an olive tree. The King asked him "Will this tree benefit you?
And you'll die before it comes to fruition" (a good olive tree takes several
decades to produce). The old man replied "They planted before us and we ate,
we therefore plant so others can eat". The king was impressed and said "This
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ALCHEMY OF THE HEART
tree already benefited me!" He gave the old man a reward. This extended hope
is a Rahma from Allah.
It is interesting that in this modern culture people are beginning to lose hope
about the future. There is a morbid perspective of the world. The fast food
culture and credit culture is producing a generation that for the first time looks
at the future to be worse than the past. Too much hope is bad because it causes
hard heartedness and indolence.
The world is divided into two types of people: a) Saeed-Felicitious and b)
Shaqee-Wretched.
Aristotle who is the foundational to western philosophy wrote a book called
"Ethics". In it he proposes that the goal of life is leisure and happiness and that
is reflected in the declaration of independence. "Life, liberty and the pursuit of
happiness".
The original wording was being free of debt when you come into the world, but
that was changed to pursuit of happiness. Happiness in the modern context is
associated with things, material goods. Islam radically altered the understanding
of happiness. Sa’ada is in the next world. The Prophet (sallallahu ‘alayhi wa
sallam) said "If you are not angry with me Ya Allah, then I don't care what you
do with me". It is the understanding that akhirah is better than now. The
opposite concept of Sa’ada is Shaqawa. A Shaqee is one that doesn't have the
akhirah. Al Fudhayl Ibn Ladh- both a scholar and a Zahid said there are 5 signs of
wretchedness:
1. Hard Heartedness: "Have Mercy on those on the earth and the one in the sky
will have Mercy on you."
2. The eye that doesn't weep.
3. Lacking Modesty: "If you have no shame then do whatever you want"
4. Desiring dunya: No one increases in the akhirah except that it harms his
dunya, and no one increases his dunya except that it harms his akhirah. In Nurul
Yaqeen, the Seerah by an Egyptian scholar, he said that the Sahaba had lost most
of the dunya but that didn't swerve them from the quest of akhirah. Quba was
such a simple masjid that many of us in the modern context would not have
recognised it. We are obsessed with ornamenting the outside now, while we are
empty on the inside.
5. Extended hope: It leads to indolence, lack of energy to do things that are
obligatory on us. There are some people who have incredible energy to do
worldly things, but when it comes to deen they are simply "too tired".
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41
Hassan Al Basri said I saw 70 people of Badr and if you saw any of them you
would have thought they were mad. If they saw the best of you they would say
these people have no character. If they saw the worst of you they would say
these people don't believe in the Akhirah. There is a tradition that is often
mistook for a hadith that states "Act for dunya as if you would live forever, and
act for Akhirah as if you would die tomorrow". Sh. Uthmaan Bashir explained
the above tradition. He said that most people don't understand it, it is a saying
used by dunya lovers to justify their actions...."We have to act as if we will live
forever.." But if you look at the saying and your situation bifocally it means "I
have forever to do my dunya obligations, but I only have one day to fulfil my
akhirah obligations". This puts it in perspective. We don't have much time to
work for akhirah and that should be our main goal.
"Don't forget your portion of the dunya". Don't forget what Allah has given you
so expend for akhirah, or is that the dunya is there so don't forget it. Essentially
we are not anti world but are reminded not to forget the akhirah either. If you
are not thinking about akhirah the longer you stay on earth the more hard
hearted you become.
Children cry easily because their hearts are very supple. They can go from
extreme joy to extreme sadness in one day, but as a person gets older this purity
becomes harder to achieve. One of the things that the Prophet (sallallahu ‘alayhi
wa sallam) was made to love was women, because their hearts were more
brittle than men.
Regarding the person who benefits people with knowledge, it is not a bad thing
to have hope for a long life. The Prophet (sallallahu ‘alayhi wa sallam) said "don't
desire to die". If you did wrong you need the time to make Tawbah and rectify
your actions, if you did right you need more time to do even more. "Extended
hope is a mercy from Allah subhanahu wa t'ala, had it not been for it, you
wouldn't see a farmer planting trees, or a woman giving birth". The idea is not
to get into a state of paralysis, but reflect. A good exercise is to reflect on the
states of death and akhirah. ne of the things that athletes are trained to do is
visualisation as a psychological preparation. We should prepare for the
inevitable journey to akhirah. When we get into a hyper conscious state that
makes this state look like a dream. We wake up when we die.
Some of the Ulemah said if people have shahawat/appetites reflection on death
will give them sobriety. The difference between Ar Rajaa and extended hope.
Rajaa is hope for Allah. There is a famous hadith that states" The one who love
to meet Allah, Allah loves to meet him" Aisha (radhiallaahu anha) said "What
about disliking death?" The Prophet (sallallahu ‘alayhi wa sallam) replied
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"Everyone hates death, but every Mumin wants to meet Allah". Khawf and
Rajaa- We have to have the two sandals of hope and fear. Too much fear leads
to despair of the Mercy of Allah subhanahu wa t'ala. It is a common religious
illness. Some Christians focus too much on the apocalyptic nature of religion,
hellfire, damnation etc. The pilgrims believed only 144,000 will make it to
heaven (even Jehovah's witnesses). There were more pilgrims than that, so the
odds of making it, weren't so high.
Excessive hope on the other side, leads to a complacency and makes us stop
acting. There is an article about Baptism that talks about the fact that Baptists
can pretty much do anything since they are saved. Salvation through Christ
absolved all they wrong actions. There is no sense of khawf at all. That's why
priests can get away with a lot, then come back and preach and people will listen
(eg. Jimmy Swagger). Muslims have a high expectation of their leaders. That is
why an illegitimate child is Makruh to lead prayer. There is no ithm/bad
associated with the child since it wasn't his fault, but it is just a bad example for
the community. Umniya- Is blameworthy. This is where the means is not taken
but hope is there eg someone wants to lead a healthy life, but they don't watch
their diet, they don't exercise, etc and still expect to be healthy. Rajaa is the
means is taken and hope is there for the Mercy of Allah.
There is a story where a Pakistani was in a plane with two people. One said I
want to go to Sweden there's only 3% Muslims there, the other said I want to go
somewhere else there's only 2% Muslims there, the Pakistani turned around and
said "why don't you go to hell there are no Muslims there!" There is an
assumption amongst Muslims that Muslims aren't going to hell (big suprise
when we get there). People have hope on the two Shahadatain (when you are
born and when you die). Some people's extent with Islam is when they get
married and when they die and still expect to go to Jannah. Rajaa iwhen you do
the things you need to do and have hope on Allah. Khawf should be the over
riding factor until you die. At the moment of death a believer lets go of khawf
and has hope that Allah will be forgiving and Merciful towards him.
Extended hope leads to headlessness about the reality of death which is not a
sin in itself. Reflecting on death is like dhikr of Allah, its mandub not fardh
(obligatory). The Prophet (sallallahu ‘alayhi wa sallam) highly recommended
reflection on death. Including visitation of the graves, for they are a good
reminder of death. Trying to make money is Jaiz-mubah-allowed. Even on Hajj
we are allowed to trade. Unless it was for Tafakhur, = takkabur, competition,
hoarding wealth or putting off tawbah. Then it becomes a sin.
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43
In this culture we have a concept of "sowing your wild oats" do Ma’asi/sins while
you have the energy. That's why Allah loves a young man who is obedient to
Him. There are people who do a lot of ma’asi when they are young, then they
get old, and repent but then go into this self righteous mode. All of a sudden
they forget their past, and start pointing fingers at others.
Disease: Tattayur (superstition)
Tattayur comes from a Jahili concept called Teera (which is a root arabic word
from Tair, bird). When Arabs wanted to make a decision on something they
would go to a flock of birds, and run at it. If the birds went to the left they took
it as a bad omen. If the birds went to the right they took it as a good omen.
Yemeenis right, comes from the fact that Yemen lies on the right.
Shamal is left- comes from the fact that Sham is on the left.
A digression on maps/geography
The Muslims traditionally put the South on the top and the North on the bottom
of the world map. Idrisi was the first map maker of the world (a Muslim). He put
the south on top and north on the bottom of the map. The Europeans realised
the significance of the South being on top, it puts Africa over the top of Europe
and nothing over the top of Arabia, so they actually flipped it.
In Arabic language south is referred to as up, and north to as bottom. Australians
caught on to this, and made maps with the South up. It's actually interesting to
look at a southern map, we realise how close Ireland is to Morroco
and Germany to England. etc. Muslims need to make maps with the South on
top again.
Tattayur
Teera is a superstition. Mutattayyir is a pessimist.This action was based on the
ignorance that everything belongs to Allah, and Muslims should have a good
opinion of Allah. Tattayur is of two types:
1. Those that are dangerous in the normative state- e.g if you see something
really harmful like a Cobra, then you should avoid. It is incumbent by Shariah to
avoid harm coming to you.
2. Having a bad opinion based on no proof- eg. black cats, ladders, knock on
wood (based on Pagan worship of trees), that's teera.
The Prophet (sallallahu ‘alayhi wa sallam) said "You'll never be free of three
things...." and one of them is Tattayur. Superstitions are a part of our nature.
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The cure of tattayur is if you feel "a bad omen", lets say you see a ladder and
you don't want to walk under it...then just get over your nafs, and do it! Don't
make dua against people, and actually don't belittle any Muslim because you
never know he/she may be a Walee of Allah.
Disease: Dhann
Bad opinion of others. Suspicion without facts to support your thoughts. The
worst case is when you have a bad opinion of people who are outwardly
righteous. Wasma-Waseema is a good face. Firasa is the ability of seeing the
goodness/badness of a person through his/her face. Gheeba of the heart is a
bad unfounded opinion against someone is actually written against you. Allah
doesn't take you for what just occurs to your heart, but He does take to account
azm/a distinct decision made by the heart.
If the heart is convinced without any proof then it is written against you.
"Beware of bad opinion because it is the most false of speech". Some people
have no daleel "I just know he is". Nothing wrong with doubting someone. If it
is based on something concrete. Shakk is Doubt I don't know. Dhanni – to make
a decision without proof.
What if you doubt someone?
If he is a fasiq (a fasiq is someone who commits major sins openly or minor sins
consistently) don't take the word of a fasiq at face value. Find out if what he says
is true or not.
Don't trust anyone with your deen, family, wealth unless you try them a
thousand, thousand, times.
One of the poets said, if you have a good opinion of people, in these days (of
corruption), then that is foolishness. Be cautious.
If the time is bad then it is incumbent upon Zakat distributors to check out
people, who claim they deserve zakat. A bad opinion of a person, who has
evidence is bad, is not a sin, its commonsense. If he makes tawbah, then don't
remind them of their past. That is wrong. "A good opinion of Allah subhanahu
wa t'ala and a good opinion of His slaves, are two things a believer is given". No
servant was ever harmed by having a good opinion. People are innocent until
proven guilty. "I am in the opinion of my servants, so if he thinks good of me, he
finds good, and if he thinks bad he finds bad".If you are a true Mu'umin then
everything will be good for you.
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Disease: Ujub (exalting the blessing and forgetting who gave you the
blessing)
Imam Al Ghazali said the difference between ujub and kibr is that kibr needs two
people:
The Mutakkabir (arrogant one) and the Mutakkabir alayhi (he one whom
arrogance is shown).
A Mu’ajjib doesn't need a second person, he is one that is simply impressed with
himself. The definition of uju is exalting the blessing and forgetting who gave
you the blessing. In this culture when someone says "You are beautiful", we say
"Thank you" as if we had anything to do with it. If Allah subhanahu wa t'ala made
someone beautiful/talented/ etc then they should praise Allah subhanahu wa
t'ala. "The Master of Rhetoric is he who speaks so eloquently, that people think
I can do that too." "I worked so hard and I made it!" People think that its by their
accomplishment that they were successful instead of Allah's aid.
"Allah subhanahu wa t'ala makes every creator and his creation", so airplanes,
cars, computers, etc are all creations of Allah. Once you realise that you will lose
your ujub over anyone who knows something there is someone who knows
more, this is characterised in the story of Musa and Al Khidhr.
Vanity is excessive pride in ones accomplishment or beauty. The root meaning
of vanity is emptiness. There's always another side to things. As a result of your
impotence you can neither create any benefit nor harm. Ignorance of Allah's Will
and Mastery over creation leads to foolishness like ujub.
Disease: Al-Ghish (Fraud, to conceal fault/harm either for
religious/wordly pursuits even from a protected minority)
Adornment of a fault or making an evil look good. In the Shariah it is haram to
sell something without pointing out its faults. This is prominent in modern
advertising. In Greece the Sophace (sp), were ones who mastered rhetoric. They
believed that the most important thing is to be convincing. Learning the "art of
persuasion". It doesn't matter if something is right/wrong, as long as you can
justify it. In Islam rhetoric is the art of embelishing the truth. (A totally different
world view). "Men are either smart wolves or dumb sheep", and dumb sheep
get eaten by smart wolves- a modern, western philosophy. This is Ghish a it is
Haram.
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Disease: Ghadhab (Anger)
As for the swelling ocean of all these diseases, (ghadhab), if you come to it's
shores you'll see things that will astonish you. Say what you want of it without
constraint. This is a weak hadith, but nonetheless important. A man came to the
Prophet (sallallahu ‘alayhi wa sallam) and asked him "tell me the best thing to
get to near to Allah", The Prophet (sallallahu ‘alayhi wa sallam)] responded
"Good Character". The man went to his right and asked the same question, the
Prophet (sallallahu ‘alayhi wa sallam) again responded the same way. The man
went to his left and asked the same thing, the Prophet (sallallahu ‘alayhi wa
sallam) again answered the same way. The man went behind him, and finally the
Prophet (sallallahu ‘alayhi wa sallam) said "Haven't you understood? Do not get
angry!".
A man once asked the Prophet (sallallahu ‘alayhi wa sallam) "What is the worst
thing that one can incur concerning Allah".The Prophet (sallallahu ‘alayhi wa
sallam) responded "His Wrath". The man asked "How do you avoid it?" The
Prophet (sallallahu ‘alayhi wa sallam) responded "Don't be angry!". There is
another famous hadith where a man came to the Prophet Prophet (sallallahu
‘alayhi wa sallam) and asked him "Give me advice". The Prophet (sallallahu
‘alayhi wa sallam) responded "Don't be angry!", He asked three times and the
Prophet (sallallahu ‘alayhi wa sallam) responded the same way. Ghadhab and
the controlling of Ghadhab is key to good character. It doesn't mean don't feel
anger. The Prophet (sallallahu ‘alayhi wa sallam) himself said" I am but a man, I
get angry like you". Anger in itself is not a bad thing, if it is transmutated in a
positive way. Don't allow anger to take control of you.
Anger is like a hunting do, if you dont' train it, it won't get you want you need.
Anger is essential to human existence, without anger injustices would go
unchecked. We are encouraged to get angry only for the sake of Allah, not for
ourselves.
Imam Al Ghazali identified four essential qualities in a human soul. This is a
model that looks at the human soul and recognises certain characteristics. It has
been used in other traditions as well, not just Islamic.
1. Quwwatul Ilm: The Rational Soul within the human being there is a power
related to what man knows.
2. Quwwatul Ghadhab: Irrasible Soul. This element relates to emotions the basis
of which is anger. Rumi said the wisdom behind the prohibition of Khamar is that
the core of man, which is angry and billigerant is exposed when he is drunk. We
ALCHEMY OF THE HEART
47
are otherwise veiled by the Rahma of Allah, but when we drink we remove that
veil.
3. Quwatul Shahwa. This is the appetative soul.
4. Quwwatul Adl. This is the power that harmonises the above three.
Those powers within the soul above are related to the cardinal virtues (which is
also within the christian and other traditions).
1. Wisdom/Hikma: When the rational soul is balanced the result is hikma.
"However is given hikmah is given much good". Hikma is the mean between
stupidity and trickery. When it is lacking, one becomes foolish. When it is in
excess one becomes manipulative. This trickery is a dominant trait in CEO's of
modern corporations.
2. Courage/Shaja’a: When the irrasible soul is in control the result is shaja’a. The
extremes are impetousness/irrational behavior (when it is in excess), and
cowardice (when it is lacking).
3. Iffa/Temperance:’iffa is the mean between Jumud/Indifference/no energy
(which is unhealthy in shariah) and the extreme is fisq (ne is who a slave to his
appetative soul). The balance is ‘iffa.
4. Adl/Justice: Justice has no extremes, it only has an opposite which is
dhulm/oppression. When everything is in balance within the soul, the result is a
just man. When of the elements is out of balance, the result is oppression to
oneself and others.
The only human being that ever completely balanced these is the Prophet
(sallallahu ‘alayhi wa sallam). This is why the more you emulate him, the more
you become a just person. He was never an extremist in anything, his fasting, his
anger, etc. If we look at his Sunnah (sallallahu ‘alayhi wa sallam), we see many
traditions that are based on balancing our nafs.
The worst vessel son of Adam can fill is his stomach" This is the justice of the
stomach. If we absolutely have to fill it, we are told to leave 1/3 for food, 1/3 for
water, and 1/3 for air.
Sexual appetites: don't go over limit. As you grow older this aspect of yourself
diminishes, as you look more toward akhirah. Those people who don't believe
in Akhirah, stil want to engage in mental shahawat (since the physical shahwa is
naturally down), the result is the emergence of the Viagra society.
The Prophet (sallallahu ‘alayhi wa sallam) never allowed his anger to get the best
of him. He had more knowledge than any other human being but never used it
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for trickery If we look at the Khulafa Ur Rashidun, we see that each one of them
embodied one of the cardinal virtues as their dominant character type.
a) Abu Bakr (radhiallaahu anhu): his main virtue was courage. No one was more
courageous than Abu Bakr. What is the reason people hesitate to give? Fear of
the unknown. Abu Bakr was the most generous at all times, he gave up all his
wealth for the sake of Islam, and that is Shaja’a. He was one whose heart never
wavered when others around him did. He was Thabit.
b) Umar (radhiallaahu anhu): Umar's man trait was justice.
c) Uthman (radhiallaahu anhu): Uthman was ‘affif (even the angels were shy
around Uthman ((radhiallaahu anhu).
d) Ali (radhiallaahu anhu): Ali was endowed with Hikma (he was called Babul Ilm,
the door to knowledge).
If you look at the Siratal Mustaqeem. Mustaqeem means upright. Istiqamah is
perfectly balanced. There are two ways to deviate from the perfectly balanced
path:
1) Ziada which is being excessive in what's wajib. Christians are the archetype of
this example. They invented Monkery though they were not obliged to go into
this extreme ascetism. The main thing about excess is that you will not be able
to fulfill it. "Don't go to excess because Allah won't taper with His rewards until
you taper off".
The extreme of ‘iffa is puritan. The result is that you are no longer in balance,
and eventually you will go to the other extreme. The Europeans came here as
puritans to be perfect in their religion and the end of that era has emerged into
the Modern American society which is full of satiating your shahawat. In the
Christian methology they go into extremes with shaja’a too, "turn the other
cheek". With this concept, they end up massacring more human beings than the
history of any human group. In justice, they demand justice in everything, which
is essentially based on dhulm. As it is justice for them, but oppression for
everyone else. The law is based on lawyers, and how many loopholes they can
find to let others get away with things. With knowledge it started being
knowledge that was beneficial to humanity, and now it's turned to trickery.
2. Naqs: Being deficient in the Obligations. The archetype of this are the Jews.
Musa's (sallallahu ‘alayhi wa sallam) complaint to the Prophet (sallallahu ‘alayhi
wa sallam) during the Miraj was that the Jews couldn't even pray twice a day.
There are plenty of examples in the Quran on how the Jews tried to get away
with not fulfilling their obligations.
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49
These are simply archetypes and not absolute. Going astray is dhal: the root
word is to be in love Excessiveness leads people astray. A Muslim is supposed to
be in the middle of the two. The root of Christian doctrine is Rahma/mercy. They
believe that whatever they do they will be forgiven no matter what. With the
Jews it's the opposite. The ghadhab and rahma have to be balanced.
There is Shariah and Haqiqah. The law and the spirit of the law. The law is rules,
and the spirit is Rahma. When they are balanced (iman on the inside, and Islam
on the outside) we get the Muhsin. The Prophet (sallallahu ‘alayhi wa sallam)
said "Beware of Tyrannical Scholars". The concept of the ignorant worshipperembodiment of a Christian or extreme sufi. The balance is to be a Sufi-Faqeeh.
Imam Shafi said about the two (sufi and faqeeh) "Don't have one without the
other. A faqeeh alone will be hardhearted" A sufi alone, leads to this new age
phenonemon of "all is good", "all is one", "we are all going to heaven"..etc. Christians are closer to us, because we are on the side of Rahma "Forgivenes is
closer to Taqwa" -"When love exists there is no need for justice".
The Sahaba loved each other so much, and didn't want to hold each other
accountable over minor things. The great Fitna in Islam was the case of Sayyidna
Ali (radhiallaahu anhu) and Sayyidna Muawiya (radhiallaahu anhu). Ali
(radhiallaahu anhu) wanted forgiveness, and Muawiya (radhiallaahu anhu)
wanted justice. We are supposed to love all our leaders despite their mistakes.
In this case Sayyidna Muawiya (radhiallaahu anhu).
Ghadhab comes from something that's essential to human nature. If you look at
the brain there are three dominant centers:
1. Lowest Brain: R brain: Reptilian brain, this is the appetative center of the brain
where urges originate.
2. Mid Brain: Emotions are centered here. The root of all emotion is
ghadhab/anger. This is the first emotion that children is ghadhab, through
crying, tantrums, they learn to say "No" before "yes".
The Prophet (sallallahu ‘alayhi wa sallam) "Love your beloved up to a point,
because one day he might hate you, hate your enemy up to a certain point,
because one day you may love him. The wisdom is to be balanced. The Arabs
used to say "don't be too sweet you will get eaten up. And don't be too bitter
you'll be thrown away".
3) The new brain: This is the rational center of the brain.
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The reptilian mode is totally reactionary, no humanity. If you are in the mid brain
mode, you will be an emotional person, and some people are totally rational
everything is theoretical when it comes to them.
There are three main reasons that people get angry:
1. Primal needs: When your food, shelter, life, etc is being threatened. This is
survival you have to respond to it. If you don't you are stupid. It is courage to
fight for your rights. The Prophet (sallallahu ‘alayhi wa sallam) said "Any one who
dies defending his property, dies a Shahid". This is the Ultimate amr bil Ma’ruf
wal Nahi anil Munkar (enjoining good and forbidding evil) in society no one
should feel that it is okay to just take someone else's property.
2. Position: This is related to seeing yourself, dignity, job etc. It is getting angry
over a sense of being belittled.
3. Specific to a person e.g an Aalim/scholar may get mad to see someone
mistreating a book, while to an illiterate farmer that doesn't mean anything to
him. To the farmer though, if someone mishandles his pitchfork.
Imam Al Ghazali said the first one is healthy, the second is healthy up to a point.
Don't get angry over what doesn't benefit you to get angry about. Don't obssess
yourself with little things, let it go. The third situation if there is ghairah (the idea
that something is yours and you don't want harm to come to it) then its okay.
The Prophet (sallallahu ‘alayhi wa sallam) encouraged Ghairah. When Abu Sa’d
said "If I see my wife with another man I would kill him!". The Prophet (sallallahu
‘alayhi wa sallam) said "I have more ghairah then him, and Allah has more
ghairah than me". If a Muslim sees a non Muslim make fun of their deen, this
ghairah should prompt him to defend the deen. Ghairah is good, for the husband
and wife, otherwise adultery will be rampant in society.
Cure
Ghadhab has two cures, one of them will remove the anger when it comes and
the other suppresses it. Remember this in order to be ornamented with the
quality of removal of anger, then humility and forebearance are a must. An
arrogant person will always be angry. If you are seeing yourself you will be angry.
Humility is praised by all sages. "The one who humbles himself before Allah,
Allah will elevate him, the one who elevates himself before Allah,
Allah subhanahu wa t'ala will bring him down". The Prophet (sallallahu ‘alayhi
wa sallam) was the most forebearing of all people.
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51
All the Prophets have been characterised by humility and forebearance. You can
prevent anger by realising there is no action except from Allah. Recognise that
"La Illaha Illa Allah".
"The strong man is not the wrestler but one who can control his anger". Al
Ghazali said the stupid people see virility and macho tendencies as being
courageous. The Prophet (sallallahu ‘alayhi wa sallam) cure for anger was "If you
are standing, then sit down, if you are sitting then recline. If that doesn't work
take wudhu and pray". Taking wudhu (with cold water), will put out the heat of
Shaytaan. Anger is from shaytaan and shaytan is made from fire.
The nature of anger is you start rising. If you feel it, sit down, and even leave the
room if necessary. Remember to say "Audhu Billahi Minal Shaytani Rrajeem". An
angry man once hired a man to insult him, and listened to him until he could
control his anger. "Anger will afflict the best of my ummah" The Prophet
(sallallahu ‘alayhi wa sallam) said. Umar (radhiallaahu anhu) was the best
example of one who mastered his anger throughout his life development. By the
end of his Khalifate, he was very forgiving. Once the Prophet (sallallahu ‘alayhi
wa sallam) was sitting with some Quraishi women and when they saw Umar
(radhiallaahu anhu) approaching they fled and hid behind a curtain. The Prophet
(sallallahu ‘alayhi wa sallam) laughed and called them out. Umar (radhiallaahu
anhu) was perplexed "Why aren't you fleeing from the Prophet (sallallahu ‘alayhi
wa sallam) and he is more worthy of that type of respect?" The women said "yes,
but you are meaner". The Prophet (sallallahu ‘alayhi wa sallam) laughed and told
him "if shaytaan saw you coming down one path, he will go down another."
The three souls are developed with age:
1. The first 7 years: the appetative soul is developed, allow the children to
discover the world, let them play and indulge for this is the time they grow into
their bodies and discover their limitations.
2. The second seven years: is ghadhab, this is the time to discipline them and
don't let them get angry with you.
3. The next 7 years: The rational soul is developed. This is when they need your
guidance and counsel.
There is a hadith that states "Play with them till they are 7, discipline them for
another 7, and befriend them for 7 years".
"Knowledge and forebearnce and gained through acquisition". You are not born
an alim,you need Mujahada, study, reflect, etc That's what Umar (radhiallaahu
anhu) did with forebearance, he learned to it. Imam Al Ghazali gave the example
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of the pen. If you have bad writing go to a master, ask him to show you, tell him
to draw the letters so you can copy them. It takes time and effort to learn how
to write well. It is the same with good character.
There are three things that you need:
1. Know what good character and bad character is.
2. Mujahadah: Struggle for the sake of Allah to implement it in your life.
3. Sahba: Find people with good character and be in their company.
Imam Shafi was asked about his excellent character. He said "I looked at what
my detractors said about me. If I found it in myself I worked hard to eliminate
it". Prophet Isa (sallallahu ‘alayhi wa sallam) was asked about his excellent
character and he said "I looked at the bad character of people and avoided it".
Sayyidna Ali said "youth is a type of madness and the cure is to get old".
We have about 4 more diseases and then we'll go into more sections for the
cure of all diseases. We have to treat these diseases like the "gordian knot". The
story of the Gordian knot. There was a knot in Turkey that no one could untie.
So an announcement was made that whoever could untie this knot would rule
the land. Many tried and many failed. Finally when Alexander the Great
conquered the land, the knot was brought to him. He took a look at it, took out
his sword, and with one swoop cut through the knot. The treatment of these
diseases is the same. We just need to cut right through them.
The 4 enemies of man are: shaytaan, nafs, hawaa, and dunya.
Disease: Ghafla (Heedlessness)
Imam Junayd said this is the root of all diseases, some scholars say its tamaa and
others procrastination (which is also a type of ghafla.). This is a serious illness of
the heart. Ghuful is inattentiveness, heedlessness, being unaware. A simpleton
in arabic is a Mughafal. The defining factor of ghafla is Sujdatul Sahw. Sujud Sahw
is provided for us in prayer though the prayer time is so short! Allah knew how
forgetful we are.
Insaan comes from the word uns- which could mean intimacy since we are social
beings. Or nsiya which means to forget. in the Quran Al Insaan sometimes refers
to Adam (sallallahu ‘alayhi wa sallam). The first slip of Adam (sallallahu ‘alayhi
wa sallam) was being taken unaware. That's why we have to be vigilant. Ghafla
occurs as a result of the absence of vigilance and wakefulness. When Sayidda Ali
(radhiallaahu anhu) said "People are asleep and when they die they wake up",
what he meant was that people are heedless (ghafiloon) on their destination
ALCHEMY OF THE HEART
53
and that's the prime reason they do what they do. If humans were really awake
they wouldn't sin.
This is the metaphor of the cave. Where all humans are in this cave, and there is
a light at the very back of the cave. This light is causing this long shadows and
people are so fascinated by these shadows they are convinced this is their
reality. Then one of them gets away from the cave, and sees the sun, skies, the
trees, and the beauty outside. So he runs back and tell them "Wake up this is
not real, it's all an illusion! Reality is outside...come with me" and these people
turn on him and kill him. This is essentially the story of the Messengers, where
Prophets come and because of the unveiling of Knowledge from Allah, they try
to wake us up from our illusionary reality.
Samid is another word that's used in the Quran. Samidun is a type of ghafla but
has more awareness to it.
"You were in ghafla about this (yaumul Qiyamah) and we removed the
veil”. There is a veil that prevents us from seeing things as they truly are. The
Prophet (sallallahu ‘alayhi wa sallam) used to pray "Oh Allah show me things as
they truly are". The Prophet (sallallahu ‘alayhi wa sallam) also used to pray "Oh
Allah show me the truth as the truth and give me the ability to follow it, and
show me falsehood as falsehood and give me the ability to stay away from it."
Ghafla is being heedless about what Allah has commanded us to do and what he
has prohibited us to do. A Mu'umin when reminded of something wrong he is
doing will automatically say "Astaghfirullah". But the arrogant ones when told
to fear Allah, they get mad at the people.
The cure for it lies in having good company, people that will tell you when you
are doing wrong, and encourage you to do good.
Cure
The cure lies in four rectifying qualities:
1. Istighfaar
Realisation brings you to repentance. The scholars said "Istighfar and salah ala
Nabi are the two dhikr of the end of time". Tawbah is a cure for ghafla. We
should make istighfar at least 70 to 100 times a day (that is what the Prophet
(sallallahu ‘alayhi wa sallam) himself did!). We should also memorise Sayyidul
Istighfar.
Muhasabah: using the idea of the merchant who counts money at the end of the
day, to see his profits/losses. Look at your day and see if you had a loss with
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Allah make tawbah. and if there was a gain with Allah give thanks. For Allah gives
more to His grateful servants.
2. Ziyarah
Visiting righteous people.We all have stations with Allah subhanahu wa t'ala,
beginning with the Nabi, Sadiq, Shaheed, and Saleh. Really all the above are
saliheen. Saluha is to be sound and this is related to salamah. One whose heart
isn't diseased. The definition of Saleh is to give Allah subhanahu wa t'ala what is
due to Him and give His slaves what is due to them.
Haqqal Allah: The right of Allah subhanahu wa t'ala is taqwa from His servant.
Haqqal Ibad: The right of Allah's subhanahu wa t'ala servants is the dealing with
them in daily obligations.
The Saleh doesn't cheat or lie to people. Most ulamah encourage visiting the
Saliheen that are dead too e.g when going to Madinah making sure you visit
Jannatul Baqee. There is a greater benefit in visiting the graves of the righteous.
There is a difference of opinion whether women can visit graves or not. There is
also an adab of visiting graves. Don't do grave worship, tying knots, asking for
favuors, etc. That's what gives tassawuf a bad name. That is not Tassawuf it is
just cheating.
There are a lot of people who go by the names of Pir, Shaykh, etc and they don't
have much knowlege at all. They inherit these titles from their forefathers, and
people treat them special. There are alot of pretenders out there so be careful
who you consider a Saleh. "Allah made the world huge and created numerous
ways for halal provisions, anytime you see someone using religion to serve his
dunya he is in bad condition" said of the righteous men. People can make their
living through teaching Quran etc. the point is not to amass wealth.
Imam Malik had massive wealth and he consistently gave it away to people. In
the Muslim world there is a huge gulf between esoteric/exoteric Islam. We are
out of balance. We should all desire to be one of the Saliheen. A poet once said
"If a man doesn't gain heights he can at least aspire for heights, and whoever is
content with less than heights he is less than heights". The hieghest aspiration
is to be close to Allah subhanahu wa t'ala. If you don't think Allah subhanahu wa
t'ala can make you one of His Awliyaa in an instant then you don't know much
about His Qudra (power). These Saliheen are not chatty and they will make dua
for you. One of Sh.Hamza Yusuf's friends hates kissing hands. He went to visit
Sh. Mulla Ramadhan and he swore that he felt pressure on his head to bow down
and kiss his hand! Fortunately these people still exist, Murattal Hajja's wife,
ALCHEMY OF THE HEART
55
Maryam and they had a servant Qabulah. People used to visit the couple and
then also visit the servant and ask for dua from her. Another righteous woman
is Fatima bint Nawfal and Aisha bint Binni. Only Allah knows their true stations
but we are commanded to observe the outward.
3. Prayer on the Prophet (sallallahu ‘alayhi wa sallam)
In Pakistan this is called the Darud. Ubai Bin Ka’b asked the Prophet (sallallahu
‘alayhi wa sallam) "How much of my dhikr should i make on you, 1/4?" The
Prophet (sallallahu ‘alayhi wa sallam) replied "that's good and if you can increase
it's better" "1/2?", The Prophet (sallallahu ‘alayhi wa sallam) "That's good and if
you can increase its better" "3/4?" "That's good and if you can increase its
better". He finally said "I will do all my dhikr on you." Prayer on the Prophet
(sallallahu ‘alayhi wa sallam) purifies the self. We are recommended to do at
least 500 times a day. Sh. Uthman Dan Fodio used to do it 5000 times a day. And
he saw the Prophet (sallallahu ‘alayhi wa sallam) in visions all the time. Imam
Malik never slep a night without seeing the Prophet (sallallahu ‘alayhi wa
sallam).
4. Reciting the Quran with Taddabur/Reflection
We have to do a wird of Quran each day, at least a hizb, or a juzuu a day. If not
at least the daily recommended surahs like Mulk (after Isha), Yaseen (after Fajr)
and Waqiah (after Maghrib). Every substance in the world resonates at a specific
wavelength. Medicine resonates in our bodies to cure the diseases. The thing
about the Quran is that the sound waves (in arabic) resonate in every part of
your body.
A man asked about Islam and said he had read the entire Quran. Sh. Hamza told
him "you haven't read the Quran until you have read it in Arabic". The man
disagreed. Then Sh. Hamza started reading just the beginning of Suratul
Rahmaan. The man paused and said "I now understand". Part of the meaning of
the Quran is not even understood in this realm of existence.
Allah warns the Prophet (sallallahu ‘alayhi wa sallam) in the Quran about sitting
with people who "He put in a state of heedlessness". "Those who deviated and
Allah made them deviate more". Ghaflah is a punishment and result of our own
sins.
Ghafla ends at the moment we die. We want to be more in a state of
wakefullness then heedlessness. Umar (radhiallaahu anhu) said the best
remembrance of Allah is when you get to the limit set by Allah subhanahu wa
t'ala e.g when you want to do a Ma’siya and then you think of Allah subhanahu
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wa t'ala and that prevents you from doing haraam. Ghafla becomes a disease
when it prevents you from doing what Allah subhanahu wa t'ala has
commanded you to do. We are not obliged to make dhikr of Allah subhanahu
wa t'ala all the time. But the more dhikr we do the less we'll fall into Ghafla.
Disease: Ghill (when the heart is bound to treachery or khiyana)
This disease is related to rancor/malice/anger/resentfullness. The root word is
Ghul-aghlal-things that bind you.
Khadi’a is to betray/trick. Hiqd is resentful malice, is what holds ghill together.
"Don't put in our hearts ghill for the people who have imaan". Ghill will kill our
hearts. In Jannah Allah subhanahu wa t'ala removes ghill completely from the
righteous people. One man who was fighting Sayiddna Ali during the battle of
Camel came to him and apologised and Sayidna Ali (radhiallaahu anhu) told him
not to worry for in Jannah Allah will remove ghill from our hearts.
Cure
Show goodness to that person. The nature of Ihsan is "The hearts are naturally
inclined towards one who does good to them". When you are good to a noble
person, you possess him. When you are good to a lowly person he becomes
more rebellious. The point is to do your part and the outcome is not in your
hands. Someone wondered why Kuffar can live together peacefully and that is
because shaytaan doesn't bother with them. Shaytaan has despaired that he will
be worshipped in the greater Arabian Peninsula but he hasn't despaired of Fitna
and putting ghill in believer's hearts against each other. Remember that on
Monday and Thursdays Allah subhanahu wa t'ala forgives people and the angels
say that these two people don't get along so Allah says "leave them till they
rectify themselves". Our sins aren't forgiven if we have ghil for another person.
All you have to do is be righteous on your end, and if the other person doesn't
respond that's up to them.
Disease: Fakhar/Kibr (Pride)
Boasting is different from Fakhar in that Fakhar is boasting about something you
have not earned e.g I am a Shareef. In the battle of Uhud, while all the Quraishi's
used to boast "I am the son of so and so", the Prophet (sallallahu ‘alayhi wa
sallam) used to say "I am the son of the women named Atika". No one used to
brag about the women. If you boast about parents who had honor even if it's
true, they have left behind a bad child. The man is not one who says "my father
was..." he is one who says "I Am". This is what children do...it's a childish
phenomenon. The mountain of this tendency is Arrogance. Deem that mountain
insignificant if you desire to destroy it.
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Kibar is old age.
Kibr is arrogance.
Root is kabura or kabura-to be big or grow old.
Kabir is great.
Kibrun is the manifestation of kibr in the heart. Takkabur is when it manifests in
the limbs (action).
There are many signs of kibr and it's frightening because we all have some
degree of it. Rarely would you meet one who doesn't have any kibr. The Prophet
(sallallahu ‘alayhi wa sallam) "no one would enter Paradise who has the weight
of an atom of pride in his heart". "I will divert my signs from those who show
arrogance on this earth without right". Without right in this ayah, means that
there are times when Takkabur is needed. "Allah will seal the heart of every
arrogant tyrant". "Allah doesn't love those who have istikbaar". Istikbar is
deeming the self great, the root of which is ujub. There is a hadith that states"
Allah said "greatness is my izar (cloak) and adhama my lower garment who ever
tries to challenge me on either I will break his back!"
Ibn Hajj said "Shaytan go into this Ummah by two ways: In the Eastern by giving
their children names of grandiosity e.g Akbar, Adheem, etc. In the Western by
causing Muslims to mispronounce good names e.g "Abdul Qadir" becomse
Abdul Ghadir (the slave of the treacherous one). Imam Yahya Al Nawawi's
father named him MuhyiDeen and he completely refused that name and
demanded to be called Yahya. The Prophet (sallallahu ‘alayhi wa sallam) had a
wife called Barra and he named her Zaynab, don't "zakki" yourselves, he said.
The truest names according to the Prophet (sallallahu ‘alayhi wa sallam) are
Harith (the one who sows) and Humam (the one with one with concerns),
because all of us sow and have concerns. The best names according to the
Prophet (sallallahu ‘alayhi wa sallam) are Ahmad, and any names that begin with
Abdul. There is a hadith by Tirmidhi that states "on the day of Qiyamah the
people of arrogance will be turned to atoms (or ants), and everyone would walk
on them, and then they would go to a prison in Jahannam called Bolis".
There are different types of Istikbaar:
1. The worst one is Takabbur of refusing the truth and submitting to Ibadah.
One of the Sahabah told the Prophet (sallallahu ‘alayhi wa sallam) "I am a man
who loves beauty so I wear good shoes and nice clothes. Is this Kibr?" The
Prophet (sallallahu ‘alayhi wa sallam) replied "Allah is beautiful and loves
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beauty". The point is the reason why he loved to put on nice things (because he
loves beauty), and the point is not to outdo others...a perfect example is some
Muslim weddings, and to what extent people would go to out do each other's
outfits. The idea of Istikbaar is that it has two faces to it:
2. Want to be great-A desire to be great for the sake of Allah is good. The
Sahabas himma was high, but one which is blameworty is to try to show people
you are better than they. Allah commands us though to show non Muslims that
we are better. According to the Christians the world's problem is simple. People
are corrupt/sinful by nature. But Allah commands us to show them that this is
not true (we are Witnesses unto them). Towards the end of time there will be
no more Shuhadaa. And people will become Kuffar. Allah subhanahu wa
t'ala will give the dunya to Kaffirs, and Muslims will leave their deen because
they also want the dunya. This is scary because it is happening. The seal/raan
over the heart, depending on the power of Truth and the source of it, is
something that can crack, but if nothing is done (i.e Tawbah) it will seal up again
e.g when you listen to an inspirational Khutbah it may move the heart, but action
has to follow.
There are different types of Kibr with different qualities:
1. It is fixed in the heart and the person considers himself better than other
people. Once the Sahaba told the Prophet (sallallahu ‘alayhi wa sallam)
concerning one man who they deemed to be righteous. Suddenely the man
appeared at the gathering and the Sahaba pointed him out to the Prophet
(sallallahu ‘alayhi wa sallam). The Prophet (sallallahu ‘alayhi wa sallam)
immediately discerned in his face and said "I see traces of shaytaan in this man's
face". When the man joined the group the Prophet (sallallahu ‘alayhi wa sallam)
asked him "By Allah, I ask you, did your nafs tell you when you came to this
gathering that no one here is better than you?" The man said "yes". The Prophet
(sallallahu ‘alayhi wa sallam) saw kibr in his heart and wanted the Sahaba to be
careful over who they deemed righteous and not. Imam Ghazali said of all
people it is the people of ilm that have more danger of kibr than others. If you
fight it and force yourself to suppress the fruits of the tree of kibr in your heart,
then they wouldn't emerge in your actions.
2. Manifesting kibr to others. This is when you look down on people, or frown in
people's faces. The Prophet (sallallahu ‘alayhi wa sallam) never frowned in
someone's face.
3. Takakabur because of hasab (qualities that you have) and nasab (lineage).
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Traditionally they went together. If you are from a noble family you had to act
noble. If you are from Quraish you had to be dignified. (e.g a tribe had a quality
because of nasab people emulated that quality). e.g some Arabs feel they are
better than Indians. One Arab remarked to Sh. Hamza that "I never thought a
non arab could be a real Muslim". In Pakistan, the Indian is less...if you are from
Hyderbad you are somehow better. etc. There is racist terminology in language
too. We have to remember that Allah says "The best of you is the one with most
Taqwa". Even with Nasab it's action that counts...without action...nasab doesn't
mean a thing.
Cure
Do you recognise where you are from? You are created from a vile fluid. One of
the Salafi remarked that he didn't know why someone was arrogant when all he
was carrying between his two sides was a bag of feaces -"To be arrogant with
one who is arrogant is a type of worship". To use this as a cure for one who is
arrogant, to give him a taste of his own medicine. If you feel you are righteous
know that it is kibr. There was a righteous man who was sitting in a gathering
and he moved his foot when another moved out of deference. The other man
said "you did that for me?" and he said "I don't see anyone here who is worse
than me!". If you are aware of your humility you are Muttakabbir. It's better
though to fake humility than to be an outright Mutakkabir. You have to practice,
- the brain learns through repetition, consistency imbeds an action in the brain
e.g driving, most people drive in a completely sub conscious state. Interesting
thing about stroke/dementia is that even with loss of brain they retain the things
they did repetitively. Ilm is by repitition. Force yourself to be humble until it
becomes a natural thing.
d. Kibr because of beauty: The cure is to know that beauty is an illusion. You
don't retain your beauty and also Allah gave it to you. It's superficial and really
stupid. There was a study done on beautiful people and the result was that they
were really average. They realised when you put average eyes, nose, lips, etc on
one face, the result is what people deem beautiful. There was a hadith where
the Prophet (sallallahu ‘alayhi wa sallam) asked Aisha who came in? And Aisha
said "The short lady". The Prophet (sallallahu ‘alayhi wa sallam) rebuked her and
said "you have backbitten her". Because Aisha felt she was taller than her, and
hence made the comment.
e. Kibr with wealth: this is with kings and merchants. They look down on others.
There was a famous person who was on a helicopter looking down on a ski lodge
(for not wealthy people) and she commented "look at all those little people
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down there". At that moment the helicopter tipped and crashed! We are all little
people.
f. Kibr because of strength: The example is the wrestler who bragged that no
one could throw him and the Prophet (sallallahu ‘alayhi wa sallam) threw him
twice. You have to remember even with physical strength you will get old.
g. Kibr in teachers who have a lot of students, or one with powerful relatives, or
a royal family etc.
h. Takkabur because of knowledge: most insidious. People naturally are in awe
of knowledgable people and they show them deference, this is dangerous for
the heart.
The main reason why people don't submit is Takkabur. A lot of people have a big
problem with being a slave to Allah. They would rather be a slave to their
genitals, petty goals, etc. but not their own Creator!
The cure is really knowing your Lord and yourself. Reflecting on the self will
come to the realisation that are completely bound by our enslavement to the
Creator. The Prophet (sallallahu ‘alayhi wa sallam) said"I am the best of the
Children of Adam and I am not boasting!" The Prophet (sallallahu ‘alayhi wa
sallam) fakhar was in his Uboodiya to Allah subhanahu wa t'ala. Another saying
of the Prophet (sallallahu ‘alayhi wa sallam) "My impoverishment before Allah
is my glory". Whoever knows will be humbled (And Allah will raise him). The
station of kibr negates the possiblity of being grateful. The abd can't be
Muttakabir. The nature of humility is that it takes you to gratitude. It helps you
see things in the right perspective. The feeling of being undeserving makes you
grateful for every little thing you have. Deem the big mountain of kibr
insignificant. Believers use the terms "Allahu Akbar", "MashaAllah",
"Alhamdullillah" to keep reminding us of our Source.
Disease: Dhull and Dha’a (abasement or humiliation)
Wasita (the mean). The dangers of virtues is that virtues are means between
two extremes (except for justice which only has an opposite). In this case the
virtue is humility, when there is a ziada (excess) the result is arrogance. When
there is a naqs (reduction), the result is dhull. Dhilla was part of an affliction
given to Bani Israel for being disobedient. Allah afflicts people with dhilla for
their sins. Many a Muslim country are in this state.
Many Muslims would lie, cheat, etc just to get a visa for this country. People can
get afflicted with tribulation but bear it with dignity. "A believer does not abase
himself" A hadith. Humility is not the same as humiliation. Dha’a is to be low.
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The Prophet (sallallahu ‘alayhi wa sallam) said "Nothing raises itself except that
Allah abases it" With Allah it is actually good to have dhull. We should be dhaleel
infront of Allah subhanahu wa t'ala only and not His creation. Sh. Jilani saw all
the doors of Allah crowded except that of humbleness. Be proud in front of a
rich, arrogant, person. The noble things of this world, are the rich, humble
person. And the Sunni who is a Shareef. When man becomes rich, he deems
himself self sufficient, leading to transgressions. "To show arrogance in front of
an arrogant person is part of Ibadah" The Prophet (sallallahu ‘alayhi wa sallam).
Disease: Blame Hating
Part of our nature is that we don't like to be blamed. We teach our kids from a
young age that blame is bad (it comes with beating, frowns, etc) and praise is
good (comes with smiles, gifts, etc). Hatred of blame can become a disease.
Concerns with creations opinions becomes an impediment to Ihsaan. The reality
is that we are going to die at anytime and we should not worry about no one
else but Allah. This disease prevents one from doing the right thing because the
right thing is often what others detest. Courageous stances most often become
known later. Geronimo a Native American fighter who fought incessantly for his
land, was betrayed even by his own people. Malcolm X was taking positions that
were very unpopular back then. If he had worried about people he wouldn't
have said the truth. Even their own enemies co opt them now... now that they
are no threat to them.
Overcoming this barrier entails knowing that no benefit or harm can come from
anyone except Allah subhanahu wa t'ala. Recognise the two names of Allah Al
Nafi (The one who benefits) and Al Dharr (The one who harms). If you notice this
is a cure for many diseases. Thinking that others can somehow benefit us is being
delusional about reality itself. But still recognise the Asbab (means for things to
happen in this world). The Prophet (sallallahu ‘alayhi wa sallam) still wore two
coats in the battle of Uhud. We should use diplomacy and our intellect in all
situations. "The greatest Jihad is speaking the truth in front of a tyrant" the
Prophet (sallallahu ‘alayhi wa sallam) said. But there are situations when we
have to measure things out.
The impermissibility of this disease is what leads to the prohibited. e.g If you
have to enjoin good and forbid evil and you get scared or you need to pray but
you are afraid of your co-workers etc. Being worried about blame for doing
haraam things is normal. Real Imaan doesn't establish itself in our hearts until
blame and praise mean the same thing to us (i.e. all that you do is for the sake
of Allah). In the desert they never encourage little children to display their
Quranic skills, knowledge, etc. because it leads to a desire to do these things for
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praise, and thus the early roots of Riyaa. It's normal to have some pride in the
achievement of your children..eg. When the Prophet (sallallahu ‘alayhi wa
sallam) asked his Sahabah "Which tree is like a Mumin?" and no one could
answer. Abdullah bin Umar bin Khattab knew it was a palm tree but was afraid
to say so, because everyone around him was older. He later told his father, and
Umar Bin Khattab remarked "I would have loved for you to have said that".
Disease: Antipathy towards Death
It's when one flees from death, and hates for it to be mentioned, as if he doesn't
recall Allah's words "That every soul will taste death". This death you are fleeing
from you will meet it, and then you are going to be returned to the One who
knows the seen and unseen world. We live in an anti-death culture. People get
deluded into thinking if they are young, healthy, etc they won't die. If you
mention death, you are called morbid. The Prophet (sallallahu ‘alayhi wa sallam)
passed by a laughing gathering and remarked "Mix your gathering with
rememberance of the destroyer of all pleasures". Reflections on death brings
sobriety to frivolous conversations and gatherings.
Don't be in the Majalis of gafla "No hour in this life will you regret except the
hour that you spent not remembering Allah". A hadith.
"Anyone who gets up from a gathering without remembering Allah is one who
gets up from a dead carcass". Another hadith. As humans we are inclined to
intimacy/socialising, and also we are created to worship Allah subhanahu wa
t'ala, so we should mix our gatherings with Ibadah, and things of Importance to
our Akhirah. Be content with what Allah has decreed for you. If you are in a state
of death acceptance it won't bother you. "We are all on death row we are just
waiting for the executioner to come". The one who condemened you to death,
is the very one that gave you life.
Death should be a celebration for the Mu'umin. Sh. Ibn Al Habib said" in death
there lies a thousand repose". As long as you are here, each cell in your body is
exposed to pain, etc the minute you die its over. Death for a Mu'umin is like
being bumped from third class to first class. For believers we are only allowed
three days of mourning. The worst thing about this country is the industry of
mourning, people who don't let go...end up in therapy, medication, etc. If your
beloved dies, the believer knows it is the Qadar of Allahsubhanahu wa t'ala. No
people can deal with death with as much strength as Muslims. It is the divine
connection.
Maurice Baucaille a French doctor said one of the things that interested him in
Islam was seeing how the Algerians faced death in France, compared to the
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French. There are people who literally don't know how to die. A devout Muslim
practices for death all his life. When it comes he is ready for it. Sh. Uthman Bashir
Uthman, was in his early eighties. He grew up in Eritrea and a Shaykh saw him
when he was young and told him "You will flee from this country because of
fitna, and Allah will open the doors of Madina for you, where you live and die,
and will be buried in Jannah Baqeea." At that time he thought the Sh. was being
nice...This is an example of Kashf where Allah gives certain people an openingto
see things.
Sh. Uthman ended up in Madina, just like the man told him. He became sick with
cancer and was being treated in Jeddah. One night, against Doctor's orders, he
left to go back to Madina with his son. All the way there he recited the Kalimah.
He died shortly after dawn, and was prayed upon the Rasul's Masjid after
Jummah (he was the only Janaza that day). When they went to bury him, they
found a spot near Sh. Malik Al Nafiwhich was already dug up. And they buried
him there.
There's a story of Fareedudeen Al Ataar who used to sell perfume. A beggar
came to him and asked him for money. Al Attar told him to get a job. The beggar
told him "the most important thing you'll ever do is die and I know how to die".
He immediately said the Kalima and died! Al Attar made Tawbah and lead a
righteous life after that.
It is a blessing to do dhikr of death. Think about dying, being washed, the angels,
resurrection. If someone doesn't like death because he feels unprepared to
meet Allah subhanahu wa t'ala, then it is not blameworthy. The Prophet
(sallallahu ‘alayhi wa sallam) said it's okay not to desire death, for a good person
they need time to do more, and for a bad person, they need time to
rectify. Dislike of death is at a cellular level. We feel the adrenaline rush that
comes in near death situation that helps us save our lives and others. On the
other hand, there are some who don't care what Allah does to them, they are
pleased with His decree, this is not blameworthy either. Remember that disliking
death will not distance you from it. The one who remembers death much is
enobled by 3 things:
1. Qana’a: Contentment. If you really know you will die at anytime you will feel
the impetus to enjoy life. "contentment is a treasure that's inexhaustible." The
Prophet (sallallahu ‘alayhi wa sallam) said ”a qanoo; is the only wealthy person.
A discontent rich man is in reality poor as to be rich is to be free of want. True
wealth is the wealth of the soul. This is an age where so many false needs/wants
are put in the heart (the media does a good job at this).
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2. Energy in the heart to do more obedience.
3. A state where you'll hurry to do Tawbah. When you slip, you will be quick to
rectify yourself.
The opposite is also true for one who is negligent of death:
1. The person will never be content.
2. They will always do wrong actions.
3. Won't have remose when they do wrong.
Disease: Oblivion to Blessings
Shukr is essential to the deen of Islam. A kafir is an ingrate and even Muslims
can be Kuffar (Kufrul Nai’ma).
The Prophet (sallallahu ‘alayhi wa sallam) warned women of being ungrateful
toward their spouses. Ayah "And there is no nai’ma that you have except from
Allah". In this culture we are told to count our blessings "If you enumerate
blessings of Allah you'll never encompass them". The Quran we begin "Bismillahi
Al Rahmani Al Raheem"
Al Rahman: Giver of big blessings. Al Raheem: Giver of subtle blessings e.g the
blessing just of the fact that our eyes have lubrication. People who don't have
that, need to use drops, and know the pain of dryness of the eyes. The fact that
we have sockets in our eyes for protection, the fact we blink and it cleanses our
eyes. Balance is another na’ima, we can walk upright...
All the subconscious systems our respiratory system, digestive, etc. Our brain.
Our very thumb..."We enobled Bani Adam". Our tastebuds, the fact that we
enjoy a variation of food. Allah tells us in the Quran to look at our food. "We
brought down the rain and split the earth".
The importance of gratitude can't be over estimated. Some ayas should strike
fear in our hearts: "Allah will not change the condition of a people until they
change what's within themselves". Disobedience takes away your blessings. Al
wakee was asked about his quick movements and he said "we guarded our limbs
when we were young for Allah's sake and Allah guarded them for us in our old
age". The keeping of na’ima is gratitude.
Allah subhanahu wa t'ala has announced to us that He will give us more if we
are grateful.
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Istidraaj: That Allah will allow you to continue on with disobedience and
increasing you in blessings until you think "Allah loves me". People think that
difficulty is because Allah hates them, and blessings reflect Allah's love for them.
Na’ima can be divided into different categories:
1. True Na’ima: Things the benefit you in the short term and longterm (dunya
and Akhirah). e.g Ilm and good character (husnul Khuluq).
2. Then we have Dharr/harms, things that harm us in the long and short term
eg. ignorance and bad character.
3. Others are beneficial in the short term but harmful in the long term, such as
feeding into our desires. Ignorant people think this is a good thing. A test was
conducted where cookies were placed in front of children. When the child asked
for a cookie he was told "you can either have one now or two later". Consistently
the more intelligent children chose to have two later.
4. Things that are harmful in the short term but beneficial in the long term. Such
as suppressing our desires.
Muslims are becoming short sighted because we left guidance. Intelligence
stems from following the guidance of Allah. "We are a people that Allah gave us
dignity with Islam if we look for dignity elsewhere Allah will humiliate us!" Umar
bin Khattab (radhiallaahu anhu). Allah subhanahu wa t'ala gave kuffar
temporary success in the dunya but long term failure.
There are two types of Na’ima:
1. Usoolil Na’ima: Roots of Na’ima- Health, imaan, islam etc.
2. Furoo’il Na’ima: Branches of Na’ima- This is the oranmented blessings, things
you may want but not need.
The more Na’ima you have, the more hisaab you are going to be held up for. In
this category it could be someone with a good face, or height (most leaders aside
from Napoleon have height).
"If you send a messenger send one with a good face". Umar bin Khattab
(radhiallaahu anhu), the wisdom is that hearts are inclined towards them. That's
why most Prophets (sallallahu ‘alayhi wa sallam) have good faces. A man once
prayed "Oh Allah I ask you for the completion of Na’ima!" The Prophet (sallallahu
‘alayhi wa sallam) asked him "do you what it is?" the man said "No". The Prophet
(sallallahu ‘alayhi wa sallam) replied "The completion of Na’ima is entering
Jannah". Islam is the na’ima Allah subhanahu wa t'alagave us. "Whoever wakes
up in a healthy state, and safe in his possession, and has enough to get through
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the day is as if he has the whole world and what's in it!" A hadith. This is
something that we take for granted but should be grateful for, everyday.
The sahaba told the Prophet (sallallahu ‘alayhi wa sallam) "we realise we don't
have much Na’ima to be accounted for". Allah sent Jibril (sallallahu ‘alayhi wa
sallam) to ask "Do they wear sandals and drink cool water?" Even the fact that
water is cool is something we should be grateful for. We could be drinking hot
water.
Sayiddna Ali (radhiallaahu anhu) said "The most intelligent of people are those
that do with out. The most stupid of people are the misers (as they don't get to
enjoy their wealth in this world and will be punished in the Akhirah". The
Prophet (sallallahu ‘alayhi wa sallam) used to live a balanced life but by modern
standards he was living way below poverty level.
You can be wealthy and still be a zahid. That is if your heart is not attached to
your wealth. If you lose your wealth you will not fall apart in despair. The
Prophet (sallallahu ‘alayhi wa sallam) chose to be hungry one day and full the
next, to break the attachment to this dunya.
Disease: Al Hazu'u (Derision or making fun of people)
Nowadays we have a whole industry of derision, caricatures, comedians etc. The
cure for this is the same as the cure for arrogance as it is a type of kibr. Sayyidna
Ali said "Don't belittle anyone because he may be a Wali of Allah". Even if you
see someone vomiting and drunk you shouldn't look down upon them because
you never know what their seal will be. Umar (radhiallaahu anhu) even when he
was bowing to idols was still a beloved of Allah, because it was only a temporary
state he was in. "Don't let one people mock another people lest they should be
better than them". "Don't curse those who worship other than Allah, because
they might curse Allah". e.g burning a U.S/Israeli flag, this might incite them to
burn the Quran or a Saudi flag (With la illah Illa Allah written on it).
When the Prophet (sallallahu ‘alayhi wa sallam) went into Makkah he walked in
with his head bowed down, humbly. It's Mustahhab to make dua for your
enemies to guidance, (it's not wajib), you can curse them too. But remember
they are still humans and can be Muslim. Hind at the liver of Hamza (radhiallaahu
anhu), it doesn't get any more barbaric than that! And she was still guided to
Islam later on. Even Wahsh the man that killed Hamza became Muslim. People
do things in war and they end up paying for it for the rest of their lives. More
soldiers committed suicide later, than died in the Vietnam war! There is duas in
the Quran cursing the oppressors, liars, etc. The Prophet (sallallahu ‘alayhi wa
sallam) said "One might read the Quran and it may be cursing him". Know that
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one's purpose to deride others is to humiliate them, and yet he is humiliating
himself before Allah. He will be repayed by ignorance.
Next we will deal with a comprehensive plan for the treatment of the heart. This
is the last disease.
If we look at the 7 deadly sins:
1. Pride
2. Anger
3. Envy
4. Sloth
5. Greed
6. Gluttony
7. Lust
We notice that he covered the first five but not gluttony and lust by themselves.
He deals with Shahwa (gluttony and lust) as causes but not diseases in
themselves. This is because these are both fitrah inclinations. Even in the
Catholic tradition they are the last two, because they aren't considered as bad
as the rest. Gluttony is fuel for lust. Imam Al Ghazali covers these two extensively
in his book "Breaking the Two desires" by Abdul Hakim Winters (translation).
This is an excellent book, that's highly recommended as an addition to this
course. The point is to balance those two, control them, and not completely
eliminate them.
General Treatment Plan for the diseases of the heart
The treatment plan that's comprehensive is to prohibit the self from what it
desires coupled with hunger. Vigilance in the night, silence and Meditation.
Prohibiting the self from what it desires, "None of you truly believes until his
hawaa is in accordance with what I have brought" a hadith. This incorporates
prohibiting the self until it no longer desires disobedience.
"The nafs is like an infant if you neglect it, it will grow loving to suckle and if you
wean it, it won't want to". In Israel they did a study and discovered that there is
an increase in IQ by 3 points for every month a baby was breastfed! Also the
Prophet (sallallahu ‘alayhi wa sallam) said "Beware of the wet nurse who is not
intelligent, because she nourishes the brain". Halima (The Prophet's (sallallahu
‘alayhi wa sallam) said wet nurse) was very eloquent, in the hadith she narrated
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she uses very difficult words, that ulamaa spent a lot of time on their
commentary with.
The one who fears Allah and prevents his self from doing what it desires acquires
self discipline. In this culture all the self help books are for people who can't
control themselves. We have prayer, fasting, cleanliness, and all these are
related to learning how to discipline ourselves.
The way to do that is:
1. Hunger
The stomach is the key impulse for most people. One of the Salafi said "For me
to raise my hand from the plate while I am still hungry, is better than staying up
all night in prayer". Some people get really mad when they don't get their food
fast enough.The infantile nafs- A baby cries for food and the minute it gets the
breast it goes into this state of relaxation. It's the same reaction with people
who are controlled by their stomach. You will not die if you miss a meal! The
early Shuyukh focused on hunger more than anything else.
A man who from Yemen from the Banu Hanifa tribe came to the Prophet’s
(sallallahu ‘alayhi wa sallam) house and the Prophet (sallallahu ‘alayhi wa sallam)
offered him a bowl of milk. The man drank it, and the Prophet (sallallahu ‘alayhi
wa sallam) offered more, and the man drank it, until he drank a full seven bowls.
The next day, he became Muslim, and when he was offered a bowl of milk, he
only drank one, to the surprise of the Sahaba around him. So they asked the
Prophet (sallallahu ‘alayhi wa sallam) what caused the change and the Prophet
(sallallahu ‘alayhi wa sallam) replied "The Kafir eats from seven intestines, while
the believer eats from only one".
People eat a lot more meat nowadays than ever before. People used to eat it
only once a week, and sometimes only during Eid days! In the modern culture
people are like animals they literally graze. People snack all the time, and
convenience stores are around every corner. The average American has twenty
food contacts a day! People are encouraged to eat smaller meals throughout the
day. But traditionally there are set times for meals, and there was discipline.
In the American army there now hot food, they put water in it, and the food
heats up. There is no fortitude whatsoever, for every man in the field he needs
at least 17 to back him up. The Muslims can deal with shortage, just because of
fasting. It's sad though, because Ramadhan has become a feast for some people,
all night long. There's more barakah in eating food together from one plate.
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Sh. Khatri when he returned to Mauritania from abroad was asked what was the
most surprising thing he noticed and he said he was shocked that people ate
from separate plates! The Mauritanians couldn't even grasp that idea...what do
you mean separate plates? He said many a time he was embarassed because
they put a big plate and he would start eating from it, and people would come
with their smaller plates. If the food is nutritious then you need less of it, junk
food makes you eat more.
2. Vigilance in the Night
To bring the heart to life give the night sometime even if it is just two Rakaats.
In this age where its harder to get up, its better to get up even 5 minutes before
fajr consistently then to try and do an hour one day and then skip a couple of
days.
When the Prophet (sallallahu ‘alayhi wa sallam) went to Madina he gave a
Khutba in Masjid Quba "Give greeting (spread peace), feed people, and pray at
night when others are asleep and you will enter Jannah". Very simple advice, if
we were all to follow it, we would be in a much better place.
We have to be careful though, there was a woman who used to pray at night,
give sadaqa, etc but she was mean to her neighbors and the Prophet (sallallahu
‘alayhi wa sallam) said "she is in hell".
Tahajjud is a big thing, and Allah has encouraged that for His believers. It is good
to have a steady practice. It is also good to do the shorter surahs with great
rewards, to try and get as much rewards as possible.
If you practice every night, and you wake up late one night, it's okay to do your
prayers before you pray fajr (as long as it doesn't make you late for fajr).
If women can't pray it is acceptable to do dhikr, read beneficial books, meditate,
duas etc. The Prophet (sallallahu ‘alayhi wa sallam) remarked on Abdullah bin
Umar (radhiallaahu anhu), "what an excellent man would that he prayed at
night". It doesn't mean he would be an excellent man if he prayed. It means he
is a good man, and how much better would he be if he prayed. When Abdullah
heard that, he never left night prayers from that day on.
Aisha (radhiallaahu anha) said "The Prophet (sallallahu ‘alayhi wa sallam) prayed
so much until his feet cracked and were swollen." She asked him "why do you
do this and Allah has forgiven you all your past and future sins?" the Prophet
(sallallahu ‘alayhi wa sallam) replied "Should I not be a grateful servant?"
"Whoever seeks high things will spend his nights awake". The best time is to
divide the night into six parts from Maghrib to Fajr and the last sixth is the best
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time to get up and pray Qiyam. So if Maghrib is at 6pm and fajr at 6am, the best
time would be 4-6am.
Any time after Isha is considered Qiyam. Those with a heavy liver is harder for
them to get up after they fall asleep, so it is okay to pray before they go to bed.
It's actually easier to wake up at 4am because the sleep right before fajr is the
heaviest. The hikma is that Allah wants us to wake up when it is difficult to break
out of sleep.
Ten Rakaahs is considered best. It's actually better to do witr right after Isha
unless you are very consistent in waking up. Sayidna Abu Bakr (radhiallaahu
anhu), although he woke up, he still preferred to pray witr before going to bed.
The best thing to do is to sleep and then wake up, because it is harder,
(Mujahadah).
The Shaytaan binds three knots in the back of our heads at night and whispers
"you have a long night ahead of you". If you wake up and say dua, the first knot
is untied. If you do wudhu, the second is untied. If you pray the third is untied
and you are freed from the binding of shaytaan.
The Prophet (sallallahu ‘alayhi wa sallam) said "If you sleep all night shaytaan
urinates in your ear". Some Ulamah take that to be literal (we are warned not to
make the literal into metaphoric unless it is necessary). Some say it mainly
means shaytaan prevents us from doing good at night.
May Allah give us Tawfiq to keep vigilance for Him at night (Amin).
The Prophet (sallallahu ‘alayhi wa sallam) used to read the last part of Suratul
Imran when he woke up at night (from ayah 190- to the end). Murattul Hajj used
to wake up 4-5 hours before fajr!
The thing that prevents us from waking up for Qiyaam is our sins. Waking up is
a gift from Allah, and our sins take that away from us.
One righteous man was deprived of Qiyam for 40 days for saying something
about someone he shouldn't have.
Witr should preferrably be the last prayer, but if you aren't sure you are going
to wake up,its better to do it right after Isha before going to bed.
Sh. Habeeb "Go the path of ease with yourself in order for you to move along
with yearning. Two Rakaats performed by a lover is better than 100 done
without love. It should all come from yearning for Allah's pleasure".
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Silence
The Prophet (sallallahu ‘alayhi wa sallam) said "Whoever was given silence is
given much wisdom". Imam Shafi said when he was in a gathering and needed
to say something he would first look into himself and determine what his
intention was if it was to show off, he didn't say anything.
Imam Shafi said that he never had a debate with someone without praying that
the truth will be manifested on the tongue of his oponent, so that he would
submit to it. Subhana Allah!
The Prophet (sallallahu ‘alayhi wa sallam) didn't like chatterboxes. Imam Malik
said of his student "he is a good man, except he speaks a month worth of talking
in a day".
Meditation
It's a good practice. There are different ways to meditate: we can reflect upon
Qiyama, or the Divine names of Allah and His attributes, upon our blessings, our
death, our life.
Keeping the Company of Good people
Imam ibn AtAllah said "don't take as a company someone whose state does not
elevate you and whose speech does not guide you to Allah subhanahu wa t'ala."
A good person can help change your focus even when you are gloomy to be
more grateful to Allah.
Sidi Abul Hassan said "Whoever tells you to go to the world has cheated you...."
One thing we have to remember is that we will die anytime. If you have a
salesman who offers you two houses. One, he tells you is temporary, it can
vanish at any time. The other is permanent, beautiful but is more expensive.
Which one would you choose to invest in? The Akhirah is bought by saving your
soul.
Abul Hasan continued "And the one who tells you to do a lot of good deeds has
exhausted you, but the one who indicates the contentment of Allah has guided
you". To finally take refuge in the one to Whom all affairs are returned to.
The only real cure to these diseases is going to Allah with complete submission
and plea with Him to change your condition.
Teach the ignorant one to guidance.
You have to be like someone who is drowning or one in a barren desert with no
other recourse but Allah.
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Ikrimah bin Abi Jahl said his guidance came on a boat. He was with some Habashi
Christians, and waves were rocking the boat. So Ikrimah called to his idols for
help. The Habashi laughed at him "You are calling an idol all the way in Makkah
to help you here at sea?" Ikrimah realised the foolishness of that, and Tawheed
entered his heart at that moment. He realised only Allah could help him.
Actions that purify the heart
None is more beneficial than that which is consistent even if it is slight. Take the
example of two rusty coins. On one you scrub it vigorously once then put it to
the side, on the other you consistently scrub it lightly for a long time. The second
one will become brighter and shinier and stay like that with time. The first will
eventually rust again.
The proof of this is that the Sahaba were consistent even in the Nafila.
If we use the example of the Prophet (sallallahu ‘alayhi wa sallam), and the fact
that he sometimes fasted, and sometimes didn't, sometimes woke up at night
and sometimes didn't etc. we have to remember that he (sallallahu ‘alayhi wa
sallam) is a universal Messenger. In him everyone could find an example. He
encompasses every good in all believers.
The Prophet (sallallahu ‘alayhi wa sallam) understood that everyone has been
given a different opening, for some its waking up at night, for others its reading
Quran, for others its fasting, etc. That's why there are more than one door to
Jannah. Abu Bakr (radhiallaahu anhu), asked if anyone would be able to enter all
the doors of Jannah, and the Prophet (sallallahu ‘alayhi wa sallam) said yes, and
he hoped Abu Bakr (radhiallaahu anhu), will be one of them.
Imam Malik used to wear nice clothes. He liked musk, and was always dressed
nicely, and surrounded by a lot of people because he taught a lot. One Zahid
looked at him and wrote him a letter, chastising him for being around people
and wearing nice clothes. Then Imam Malik wrote a nice letter back to him,
telling him that Allah has openend many doors of righteousness, some people
have fasting, some sadaqa, etc. He said "I am pleased with what Allah has given
me, and I don't think I am less than you".
You should follow what Allah has facilitated for you. Include actions that are
done in the absence of others secret charity, prayer etc.
Fudhayl was walking and a man commented to another "there's someone who
prays all night long". Fudhayl heard this and thought "I dont' remember any
night that I spent all of it in prayer" he began weeping "how great
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73
Allah subhanahu wa t'ala is to veil me and make the man think I am better than
what I really am!"
Actions done based on the love of Allah are the highest ones. The one who is
free of want from dunya and even tamaa of Al Akhirah, and reserves the best
and highest for Allah earns His pleasure. Zuhd is really lack of want.
The actions of those who strive out of hope are better than one who is
compelled by fear. Actions that extend to others are also better eg. teaching,
sadaqa, planting a tree, feeding an animal etc. Fasting is good to abstain from
desires. Sadaqa for a miser is better for the heart. "The best Sadaqa is when you
are sound in mind and body, and you are in fear of poverty" Said the Prophet
(sallallahu ‘alayhi wa sallam). Youth spent in avoiding wrong actions is better.
Tawbah becomes easier when you are older. Some Muslims spend their youth
doing wrong, and when they get older become righteous and start pointing
fingers at others.
Allah subhanahu wa t'ala loves the obedient youth.The definition of youth is
about 15-35 some say 15-40. Anything done with discretion and concealment is
good for the heart.
The worst things are those that harden the heart and the nafs likes, and that you
are constant in. Speaking a lot without mentioning Allah subhanahu wa
t'ala hardens the heart. The more the tongue remembers Allah the softer the
heart gets.
A wrong action that leads to shame and impoverishment before Allah is better
than obedience and feeling kibr before Allah subhanahu wa t'ala. The wisdom
of wrong actions is to give us humility.
The Prophet (sallallahu ‘alayhi wa sallam) "if it wasn't for wrong actions I would
have feared worse which is ujub". Ahmad Zarruq said "The good of Ta’a is in the
essence of Ta’a"...if the secondary result of good is pride, and the result of
Ma’siya is tawbah then at the very end the Ma’siya brings you closer to Allah.
Although this is not saying disobedience is a good thing. e.g some people rob
and kill and end up in jail, where they receive guidance.
An atom's weight of praiseworthy action from the heart is better than
mountains of actions that are simply outer. Leaving one penny/farthing of a
haraam is bettern than 70 hajjs.
There are four things that even the best of them have some abasement in it:
1. Debt even a farthing/penny.
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b. A daughter as she is vulnerable in society and needs protection.
c. Asking a question even if its directions.
d. Being alone even for a night.
The comprehensive ideology is love of this temporary world (there is a
difference of opinion some say it is desire, which is the root of all diseases).
Ibn AtAllah thought the source of diseases is self satisfaction. It is better to keep
the company of an ignorant man that is dissatisfied with himself than that of a
learned man that is satisfied with himself. The reason for every good character
is lack of self satisfaction.
Zarruq said the three signs of being content with the self are:
1. Seeing the Haqq for the self:
In this culture we have a bill of rights but not a bill of responsibilities. In Islam
we focus more on responsibilities because Allah has rights over us. Taqwa is
Allah's right.
There are people who always see others as against them "I have a right!" There
was an alim who went to a self satisfied Shaykh he didn't like very much and said
"The least of my students is better than you!" The Shaikh said "why?" The alim
said "Come to my madrassa tommorow and I'll show you why." He then told his
students when the Shaikh comes in and gives you salaam don't say salaam back.
And then he also said when another student comes in and says salaam do not
say salaam back.
The Shaykh came in and said "Assalamu Alaykum" and no one responded. He
said it a couple of times loudly and no one responded. He got billigerant and
angry and said "These are your students? They are ignorant. Don't they know
that Allah's subhanahu wa t'ala Message that said if you are given salaam you
should reply with something that's better!" .Then a little while later a late
student came in. He said salaam and no one responded and said salaam again
and no one responded. Immediately he became humble and said "I am sorry if I
haven't fulfilled one of your huquq. Please forgive me" The student's attitude
was to immediately look at himself and humble himself in that situation "what
did I do?" the Shaykh's attitude was "this is my right!"
2. Ignoring the faults of self by deeming the self above impurity or by
interpreting the faults to sound good.
3. Having compassion for the self and complaining.
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The 3 signs of discontenment are:
1. He is always checking himself and accusing the self.
2. Careful of the blemishes of the soul.
3. Forcing the self to do difficult things. Eating less, praying more, engaging in
Mujahada.
Abu Uthman said "Whoever sees anything good about his self hasn't seen the
faults of his soul". This attitude is antethical to the west which is always talking
about feeling good. It's not about self loathing but more importantly about
striving for constant self improvement.
Mastery is only achieved by consistent improvement. The minute you stop, then
that's the most you'll grow. When a man is dissatisfied he seeks more good and
is vigilant against evil.
Miftah is key in Arabic. The root word for Miftah is Fataha. Miftah is a tool you
use to open something up, it causes an opening which is different from
unlocking. Miftah is also related to one of Allah's names Al- Fatah.
There's a hadith that states sabr is the key for Faraj (opening/ease). Part of
patience is not complaining.
The Doors of Knowledge: The key to prayer is wudhu (if you are heedless of your
wudhu and cleanliness you will be heedless of your prayer). Wudhu is spiritual
preparation for Prayer.
Key to Hajj is Ihram
The Key to righteousness is charity.
The key to Jannah is Tawhid.
Every key has teeth (asnan) and these keys branch out to others.
The key to ilm/knowledge is asking intelligent questions and learning to listen
attentively.
The key to gaining is patience. With patience you will gain whatever you desire,
with Taqwa you can bend even iron!
The key to increase of good in dunya and akhirah is gratitude.
The key to Wilaya is love and remembrance of Allah subhanahu wa t'ala.
The key to Tawfiq (your will in accordance to Allah) is understanding what you
should naturally incline to or avert to (Rahba and Raghba).
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The key to getting a response from Allah subhanahu wa t'ala is Dua
(calling/supplicating to Allah).
The key to entering into the presence of Allah subhanahu wa t'ala is the heart
entering into submission and sincerity in what you love and hate (all should be
for the sake of Allah subhanahu wa t'ala).
The key to life of the hearts is reflecting on the meaning of the Quran and calling
onto Allah with sincerity before dawn and leaving bad deeds/wrong actions.
The key to gaining mercy from Allah subhanahu wa t'ala is doing ibadah properly
and striving to help out creation.
"Show Mercy to those on earth and Allah will have mercy on you".
The key to provision is to go out and get it but do a lot of istighfar (the nature of
going out into the dunya is acquiring dhunub/sins).
The key to dignity is obedience to Allah subhanahu wa t'ala.
The key to getting ready for akhirah is having short hopes.
The key to all good is desire of akhirah the key to all evil is desire for dunya.
Shaykh Al Khatri spoke for the last part of the tape:
The root of diseases is a human being being self satisfied. That human will not
be able to acquire good as long as he is content with the self. The origin of good
is knowing your self. If you really know yourself you won't be content with it and
you'll be motivated to do good. If you are self satisfied yu deem wrong actions
to be good. So the nature of your hawaa is that it inclines towards Ma’siya
(wrong doing) and if you aren't careful of your soul it will convince you that bad
deeds are good. (e.g this culture). The soul when it is not satisfied will seek
what's good (what Allah says is good not the aql or self). The Shariah tells us
what is good and bad and intellect has no access to that. The aql/intellect is a
limited source of guidance. Shariah recognises what's good. The nafs looks to
what Allah tells it to do for guidance.
The origin of those two (disease and treatment) is the company he keeps. "A
man is of the deen of his companions". If you keep company of one who does
wrong it will affect you. People have to look at who he keeps company of e.g if
you sit at the door of the bar you will smell the foul odour of the alcohol. If you
are sitting at the door of the perfumer you will smell the incense. Whatever you
keep proximity of affects you (good and bad). Luqman said to his son keep the
company of Ulamah those who act upon their knowledge they are like rain to
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the earth of your heart without even you being aware of it. Iman will increase as
a result.
The sitting with the alim will take you from six states that are bad to six that are
good:
1. From doubt to certainty (shaqq ila yaqeen).
2. From riyaa to sincerity
3. From heedlessness to remembrance
4. From desire of dunya to desire of akhirah.
5. From arrogance to humility
6. From a bad internal nature to a good character with good intentions.
Don't keep the company of one whose state does not elevate you or speech
does not direct you to Allah.
Of all these diseases the comprehensive treatment is remembrance of Allah
(dhikr). The highest dhikr is recitation of the Quran, praying, saying Subhana
Allah, Laillaha Illa Allah, Alhamdullillah, etc. All the duas of the Prophet
(sallallahu ‘alayhi wa sallam).
A person in a constant state of dhikr will have a pure heart.
Sidi Ahmad Ibn Hanbal saw Allah in his dreams 99 times! In one of those times
he asked Allah "Of all the things we do, which one draws your servant closest to
you?" Allah replied "Reading the Quran". Ibn Hanbal asked "with or without
understanding?" Allah said "It doesnt' matter. Even if one doesn't understand
the Quran, if he reads it that action would draw him closer to Allah". In Sahih Al
Bukhari the Prophet (sallallahu ‘alayhi wa sallam) said "The likeness of one who
remembers Allah and one who doesn't is like the living and the dead".
In another hadith he (sallallahu ‘alayhi wa sallam), said "Make remembrance of
Allah until people say his is a madman". Someone talking to himself is considered
crazy, so make dhikr until people who are looking at you think you are crazy (be
consistent).
In another Hadith, he (sallallahu ‘alayhi wa sallam) said "Should I not tell you
what the best of your action is? And the purest in front of your Lord? And the
most exalted in all of the deeds in degree? And better for you than spending in
gold and silver? And better than Jihad where you they kill you and you kill
them?" The sahaba eagerly said "yes!" "Remembrance of Allah".
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Dhikr of Allah is the end, where as every Ibadah is a means to that end.
Allah says "remember me and I'll remember you".
Dhikr is not the same as other forms of worship, because it can encompass all
human acts, and is not limited by time. The one who always is in a state of
remembrance, an affliction will never touch him and he will die a
Shahid. Medicine for the soul is dhikr. When you want to do dhikr start with
Istighfaar (to remove the wrong actions) and after that Pray on the Prophet
(sallallahu ‘alayhi wa sallam) (it acts as a Murabbi, for cleansing the soul). The
only dhikr that is definitely accepted is Salaat Ala Nabi (sallallahu ‘alayhi wa
sallam) Allah commands where He himself begins with it "Allah and His angels
pray on the Prophet (sallallahu ‘alayhi wa sallam), Oh believers pray on the
Messenger and say Tasleem". So whoever prays on the Prophet (sallallahu
‘alayhi wa sallam) one time, Allah prays for him ten times. In a hadith the
Prophet (sallallahu ‘alayhi wa sallam) "Prayer for me is the light of the heart, the
grave and on the siraat". Every time you do it start with the ayah. The one who
prays on the Nabii should keep in mind that it is Mandub, to have wudhu, face
the Qiblah and do siwaak. Also have the presence of the Prophet (sallallahu
‘alayhi wa sallam) in mind. These are the same courtesies of prayer. Every dhikr
has things appropriate for that dhikr eg saying "Laillaha Illa Allah" you negate
shirk.
Alhamdullillah reminds us of the blessings of Allah.
Lahawla Wala Quwatta Illa billah, reminds us to completely disengage ourselves
from any power/strength except for Allah.
When your pray on the Prophet (sallallahu ‘alayhi wa sallam), you should bring
the presence of the Prophet (sallallahu ‘alayhi wa sallam) in front of you, and all
the wonderful things he has done. You are participating on something that even
Allah and His angels do.
Another thing to avoid in dhikr is Lahn (incorrect Pronunciation). Try to learn to
say things properly. Some mis pronunciations can take you outside the pale of
Islam. People who really can't pronounce something after they have tried really
hard, are excused.
One of the greatest forms of worship is meditating on the creation of Allah. Allah
makes mention of people who remember Him standing, sitting, and reclining,
those who reflect on His creation.
Action of the heart (tafakkur) is better than all the actions of the limbs.
To reflect on one moment is better than a year of Ibaadah.
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The signs of reflection are in 4 directions:
1. Reflection on the Signs of Allah subhanahu wa t'ala, reflecting on
Allah's subhanahu wa t'ala creation leads to love of Allah subhanahu wa t'ala in
the heart.
2. Reflection on the promise of Allah subhanahu wa t'ala in terms of rewards this
leads to a desire of Akhirah (Al Raghba)
3. Relfection on the punishment of Allah subhanahu wa t'ala this leads to fear
(Rahba) of disobedience to Allah.
4. Reflections on the harshness of self towards Allah subhanahu wa t'ala despite
Allah's consistent Ihsan towards us. This leads to shame in front of
Allah subhanahu wa t'ala, having hayaa, and gratitude.
The heart is the thing that differenciates between good and evil. The heart has
these khawatir/insinuations.
Q and A session
People who are Mutassawifa that is people who claim to be Sufis, who do a lot
of dhikr but ignore the wajib, what about them?
First a human has to learn Fardh Ayn. He will go astray without it.The great
Imams all say before Tassawuf there has to be Fiqh or you will deviate. Even
showing filial piety towards parents has to be superseded by learning the Fardh
ayn, this will take about a year of serious study.
What about women who are menstruating?
Women who are menstruating can't read from the Quran. If she memorises
some verses and needs to maintain what she has memorised (from memory)
then its okay. She can do anything as far as dhikr, Dua, Istighfaar, etc
What about people who are guided to true Islam through sufism?
People are guided by Allah subhanahu wa t'ala first and foremost. We worship
Allah subhanahu wa t'ala by His ahkaam, tawheed, prayers, (methology of the
Prophet (sallallahu ‘alayhi wa sallam)). Pseudo spirituality claims that you can
have Haqeeqah without Shariah and that is anti Spirituality in reality. The fruit is
protected by the shell. You can't get spiritual without the Shariah, you will be
filled with the diseases of the heart.
If you have done things wrong should you tell people about it?
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If you have done something wrong, veil it and ask for Allah's forgivenss. But if
you commit it openly, then this will lead to worse tribulation. A man came to the
Prophet (sallallahu ‘alayhi wa sallam) and confessed "I have commited Zina,
punish me" The Prophet (sallallahu ‘alayhi wa sallam) turned away from him.
The man insisted, so the Prophet (sallallahu ‘alayhi wa sallam) said "Didn't you
just pray with us?", "whoever does wrong and says istighfaar and covers it Allah
will forgive him, but if he confesses then we have to punish him".
Companionship in terms of dunya is to always be with someone either lower
than you or the same (in terms of wealth). If you hang out with rich people you
will begin to desire their wealth. In terms of spirituality always hang out with
someone who is higher than you in station. People of Allah subhanahu wa
t'ala tend to look at themselves as lower than everyone else, this will teach you
humility. Don't belittle anyone because they might be the wali of
Allah subhanahu wa t'ala.
Imam Malik said "Who are the people of Biddah?" "Anyone who calls himself
other than Muslim is Ahl Bidaah". To say you are Hanafi, Maliki, etc is not wrong,
because according to Ahlus Sunnal Wal Jamaah, the 4 imams are absolutely by
consensus rightly guided. Anyone who asks about the hazy things in the Quran
is deviated.
In age where shuyukh are dying what should do?
Take a simple aqeedah and learn. Even women can go to places like Mauritania,
if your himma is strong enough.
Anyone who calls people to Islam and doesn't know the fundamentals is not a
true Dayeeah. We should learn the basics and then invite people through that
first.
Treatment with Remembrance
No better treatment than dhikr.
If we get ill, then we treat ourselves with dhikr and sometimes we abandon and
have relapse.
Man wanted to get in to see Umar, and the man’s cousin got in and said “Ya
Umar give me what Allah because you are someone who hasn’t given out much,
and is unjust”. Umar was mad and the cousin reminded to remember what Allah
told him ‘to forgive ignorance”and Umar immediately let go.
Do a lot of dhikr, only people who will benefit Allah’s Messenger are people who
remember Allah subhanahu wa t'ala.
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Tazkiya means to grow. Spiritual work that you do is dependent on dhikr of
Allah subhanahu wa t'ala.
Sayyidna Umar wrote to his people “I consider prayer to be most importance,
and who is vigilant guarded his deen, and whoever is negligent he is negligent
about everything else”.
Know the ahkaam of the prayer.
People who stay up all night doing dhikr then miss fajr prayer. It is a waste.
Prayer is conditional on wudhu and tahara.
The best remembrance is to remember Allah at His limits.
The best dhikr is Quran, recite with reflection.
The only time the Quran is not the best dhikr is when other dhikr is preferred
e.g. after fajr do the dhikr of Sabah (morning remembrance).
Begin with Istighfaar. Then prayer of Prophet, then Tahlil.
Then Ikhlaas and Muawadhitayn. (Surah Ikhlaas, Surah Naas, Surah Falaq three
times).
Adab of prayer and guard yourself from lahn (mispronunciation).
Do wudhu and Qibla (but this is only mandub). You don’t have to if you can’t. No
one protects his wudhu except a Mu’umin.
To recite from Mushaf is more reward then (listen or memorize) because eye,
ear, the hands, all get the rewards.
Some shuyukh haven’t touched a mushaf in 30 years.
Prohibition of the printing of the Quran was instituted by Ottoman empire for
400 years. They considered it sacreligious to beat the letters into the paper.
Because there are so many Quran’s today people have no respect for it.
Beware of bad pronunciation because you can actually say something haraam
as a result. Unless you really cannot help it.
The ulama considered lahn (mispronunciation) a prohibition and it is like one
who worships Allah through disobedience.
The best of ibadah is Tafakkur (reflection) and the highest state is Fanaa
(extinction). This comes from the idea that the nafs experiences separation from
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itself. Newborns have no concept of it. As a child grows it comes into its identity
and sees itself as an individual.
Different States:
1. Haal: When someone is overcome with a spiritual state that is uncontrollable.
2. Maqam: Fixed in a state (higher than haal because of its constancy). For
example the Maqam of tawbah is not wanting to do wrong, while the haal of
tawbah is when you do wrong and suddenly you feel bad about it.
3. Warid: In rush that comes into the heart and floods it with light. This is
temporary.
4. Fanaa: highest- when the self is no longer aware of itself. Loss of the
experience of the self. It doesn’t last and if it does, it becomes insanity.
Spiritual psychosis: is a real concept. Some people go into meditation and lose
their mind because they don’t have the protection of wudhu, salat, etc. Islam is
grounding. It is not about getting a spiritual high.
New age spiritualists have experiences but can’t distinguish between satanic,
nafs, and angelic experiences.
The idea of fanaa is the person who does dhikr is no longer aware of self.
Sayyidna Ali’s other son (not Hassan or Hussein), was struck by an arrow.His
companions waited until he was praying to take it out, because he wouldn’t feel
the pain. Other people (spiritualists) have incredible experiences that are
spiritual. So this concept is not just particular to Islam. We don’t believe in the
idea of Hulul (incarnation). The human being though can be in a state of absolute
witnessing where they see Allah subhanahu wa t'ala in all of His creation. That’s
why for a mu’umin everything good and bad is from Allah subhanahu wa t'ala.
Adhkaarul Sabah wal Masaa (Morning and Evening Remembrances).
These adhkaar are formulations and there are different ones out there. Focus
on the ones that the Prophet (sallallahu ‘alayhi wa sallam) before doing from
various scholars.
Shaytaan’s foremost task is to get you away from dhikr and if he can’t do that
he will get you away from the Quran and Sunnah.
Dhikr
Always start with Bismillahi Rahmani Rahim. Whatever action that is done
without the name of Allah is cut off from Barakah.
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Ikhlaas 3 times (Surah Ikhlaas is equivalent in weight and meaning to a 1/3 of
the Quran). Muawadhatayn (Nas and Alaq 3 times)
Rabi Inni Audhu Bika Min Hamazatil Shayateen Waudhu Rabi and Yuhdharoon 3
times.
(I seek refuge in Allah from the whispering and insinuation of Shaytaan and I
seek refuge from their presence)
One of the signs of time is that insinuations and whisperings will increase.
People’s minds are filled with clutter. The TV is on, or music, bill boards, etc. It
is all from shaytaan. By indulging we are giving shaytaan the ticket to whisper
and give us visual images that destroy our souls.
Majority of sports have awrah and we shouldn’t watch. We need to disengage
ourselves from useless entertainment, wean ourselves from the dunya.
Afahasibtum annama Khalaqnakum abathan waanakum ilayna la trujaoon, Fala
Allahu Malikul Haqqu, Lailaha Illa Huwa Rabbul Arshil Kareem.
(Do you think we created you in vain and to us you wouldn’t return? Exalted is
Allah, the King, the Truth, There is no God but He, the Lord of the Noble Throne)
Waman Yadu maa llahi illahan akharan la burhana lahu bihi fainna hisabuhu maa
rabbihi inn Allaha la yuflihul Kafiroon
And He who worships with God there is no proof on him, and his account is with
Allah, verily Allah will not grant success to the Disbelievers
Wa Qul Rabbi, Ighfir Warham waanta Khayrul Rahimeen.
Say My Lord forgive and have Mercy for you are the best of those who show
Mercy.
Fasubhana Allahi Hina Tumsoon wa Hina Tusbihoon, Walahul Hamdu
Fisamawati Wal Ardhi Wa ashiyan Wahina Tudh-hiroon.
Glory be to Allah when you come into the evening and when you come into the
morning, and He has praise in the heavens and earhte and in the evening and at
Dhuhur time.
Yukhrijul Hayaa Minal Mayyiti Wa Yukhrijul Mayyiti Minal Hayya
He brings the living form the dead and the dead from the living (this could refer
to the heart too).
Audhu Billahi Samiul Aleem minal Shaytanil Rajeem
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I seek refuge in Allah the all Hearing the All Knowing from the Accursed Satan.
Read the last 4 ayahs of Suratul Hashr.
A poet once said: How wondrous is it that a man can disobey or disbelieve in
Allah, while in every movement, and stillness and always there is a witness.
Everything in creation is a sign that testifies He is One.
Attributes are only approximations for humans to understand in our limited
scope due to time and space constraints who Allah is. The sunnah is like the ark
of Noah for the flood of Bidaah, Kufr and all the other vices. Sayyidna Malik said.
Some duas to do every day:
"Audhu Bikalimatti llahi Tammati min sharri ma khalaq" (three times)
"I seek refuge in all the complete names of Allah from the evil of His creation".
Whoever says this in the morning/evening will not be afflicted by any harm.
"Bismillahi Alladhi laa yadhurru maa ismihi shay'an fil ardhi wala fisamai
wahuwal samiul alim".
"In the name of Allah the one who does not harm anything in the earths and
heavens and He is the All Hearing the Knower"
Saying this will protect you from harm by poison, animals, creation. There was
an anecdote about this dua. Where Khalid bin Walid told some Christians that
nothing can harm him without the will of Allah. The Christians dared him to take
poison. He said this dua and took it, and wasn't hurt. CAUTION: Do NOT try this
at home, our imaan levels are no where near that of the likes of Khalid bin Walid.
"Allahuma ini Asbahtu minka binimatin,waafiyattin, wasitrin, faitimma nimatika
aaliyya, waafyatika, wasitrika, fil dunya wal Akhirah" (three times)
Oh Allah I have wakened in blessings, health, and covering (from my misdeeds),
so complete my blessings, health and covering in this world and the next.
Whoever says this has completed his gratitude.
"Allahuma ini Asbahtu ash-hiduka, wa-ashhidu hamalata arshika, wamalaikatak,
wa jamiu khalqika annaka Allahu laillaha Illa anta, Wa anna Muhammadan
abduka Warasuluka" (4 times)
"Oh Allah I come into the morning calling You to bear witness and the angels
that bear your throne, and all your angels and all of your creation that You are
Allah without partner and Muhammad (sallallahu ‘alayhi wa sallam). is Your
servant and Messenger". Releases a man from bondage to anything but Allah.
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"Alhamdullillahi rabil Alameen Hamdan yuwafi nimatahu wa kufi mazida" (3
times)
"I praise Allah for the Lord of the Worlds A praise that is appropriate for all His
blessings and also recompenses the increase He gives us.
"Amantu billahil Adheem, wakafartu bil Jibti, wal taghuti, wastamsaktu bil
urwatil wuthqaa lanfinsama laha, Wallahu Samiun alim".
I believe in Allah the Great, and I have disbelieved in magic, and association with
Allah, and I have held on to the firmest handle, this handle will never break off,
and Allah is the All Hearing, All Knowing". Saying this removes all shirk and is a
protective dua.
"Radhaitu billahi Rabban Wabil Islami deenan wabi Muhammadin (sallallahu
‘alayhi wa sallam) nabiyyan warasulan".
"I am content with Allah as my Lord, Islaam as my deen, and Muhammad
(sallallahu ‘alayhi wa sallam) is the Messenger and Prophet".
Hasbiya Allahu Laa illaha illa Huwa alaihi tawakaltu wahuwa rabbul Arshil
adheem”
I put my trust in Allah the Lord of the Magnificent Throne
"Allahuma Sali Alaa Muhammad waala alihi Waashabihi Wassalim".
(Prayers on the Prophet (sallallahu ‘alayhi wa sallam))
Jibril (sallallahu ‘alayhi wa sallam) gave the Prophet (sallallahu ‘alayhi wa sallam)
glad tidings that whoever says prayers on him, Allah says it on the person 10
times. (It is recommended to do at least 100 in the morning and 100 in the
evening.) Uthmaan da Fodio, did prayers on the Prophet (sallallahu ‘alayhi wa
sallam) at least 5000 times daily! Imam Al Jazuli for 14 years in a row, finished
the Quran once a day, said Bismillahi Rahmanil Raheem 114,000 times daily
while he was in seclusion. When he came out people made tawbah just by seeing
his state! This Imam memorized a difficult Maliki fiqh book. He stayed in the
room for so long, people convinced his father to go look as maybe he had some
hidden treasures in there. His dad went to check on him and saw all over the
walls the word "Maut"/death written. The dad then realised his son was in a
different station all together. Subhana Allah.
"Allahuma inni Asaluka min fujaatil khayri, wa adhubika min fujaatil Sharri".
"Oh Allah I seek good surprises and I take refuge from bad surprises!".
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"Allahuma Anta Rabi laa illaha illa anta. Khalaqtani wa ana abduka. Wa ana ala
ahdika wa wadika mas tatatu. Audhu bika min shari ma khalaqtu, a boou bika
binimatikka alayya, faghfirli fainnahu laa yaghfirul dhunooba illa anta." (3 times)
"Oh Allah You are my Lord, there is no God but You, You created me and I'm
your servant, and I am under your covenant and your promise as best as I am
able to. I seek refuge in you from the evil i have perpetrated. I return in
admittance that all my blessings are from you. I take full responsibility for my
sins. So forgive me, for you are the only one who can forgive my sins".
This is called the master of Istighfar - the best way to seek forgiveness.
"MashaAllahu Kana wamalam yashaa lam yakun. Walahawla wala quwaata illa
billahi aliyil adheem".
"Whatever Allah wills will happen and whatever He doesn't will not. There is no
power except from Allah, the Most High, The most Gracious".
Good to recite during calamaties.
"Alamu ana Allaha ala kulli shayin qadeer, waanna Allaha Ahadta ala kulli shayin
Ilman, Allahuma ini Aduhubika min sharri nafsi, wamin sharri kulli dabbatin, anta
akhidhun binasiyatiha. inna rabi ala siratil Mustaqeem."(3 times)
"I know that Allah is powerful over all things. And He encompasses over all things
in knoweldge. Oh Allah I seek refuge in you from the evil of my soul and the evil
of every creation that you have taken by the Forelock, my Lord is on the straight
path"
"Yahayyu ya Qayyum birahmatika astaghith, wamin adhabika astajir, aslihi
shaani kullahu wala takilni ila nafsi wala ahadin min khalqika tarafata aynin"
"I am seeking succor of your Mercy and I am seeking respite from your torment,
rectify all my affairs, and do not leave me to my soul or anyone from your
creation for a blink of an eye!"
This doesn't mean that you won't get help from others, but you will see it from
Allah.
"Allahuma ini audhubika minal hammi walhuzni, waminal ajzi wal kasli, waminal
jubni wal bukhli, wamni ghalabatil dayni wa qahratul rijal.:
"Oh Allah I seek refuge in your from the grief (of my past), or anxiety (of the
future), from incapacity or laziness, from cowardice (of self) or miserliness, and
from overpowering debt and oppression of man"
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Debt is how the kuffar go over the Muslims. It is through debt that they could
begin to ask for concessions. This whole country is designed to get people in
debt. Economic slavery! When you are in debt you are weak and bound to be
guilty. The Prophet (sallallahu ‘alayhi wa sallam) told us to beware of debt and
kufr. The fact that it is put with kufr shows how bad it is.
"Allahuma inni asalukal afwa, wal afiya, wal muafatal daima, fi deeni,
wadunyaya, wa ahli, wamali. Allahuma istir awrati, waamin rawati. Allahuma
ihfadhni min bayni yaddaya, wamin khalfi, waaudhu bi adhmatika an ughtala
min tahti".
"Oh Allah I seek I am asking for forgiveness and health in my deen, world, family,
and wealth. Oh Allah cover my misdeeds and nakedness, secure me from fearr,
protect me in between my hands, my back, from above me, and from
assasination by trickery from under me."
"Allahuma anta khalaqtani waanta tut'imni, waanta tasqini, waanta tumituni,
waanta tuhyini".
"Oh Allah you have created me,and you guide me and it is You who feeds me
and quenches my thirst and you cause me to die and to live".
"Asbahna ala fitratil Islam wala Kalimatul Ikhlaas, wala deeni nabiyana
Muhammad (sallallahu ‘alayhi wa sallam). wa ala millati abeen Ibraheema
hanifan Musliman wama kana minal Mushrikeen".
"We have awoken into the Fitra of Islam, and the pure word, and on the deen of
our Prophet (sallallahu ‘alayhi wa sallam) and on the path of our father Ibraheem
(sallallahu ‘alayhi wa sallam) and he was inclining towards truth, submission in
Islam and not amongst the polytheist".
"Allahuma bika asbahna wa bika amsaina, wabika nahya wabika namut wailaika
nushur"
"Oh Allah through you we awaken, and by you we come into life, and through
you we die, and to you is our Ressurection".
"Allahuma ini as aluka khayra hadhal yamu wakhayra ma baadahu, waaudhubika
min shari hadhal yaumu, wamin sharri maa badahu"
"Oh Allah I ask the goodness of this day and the goodness of whats after it, and
I seek refuge in you from the evil of this day and whats after it"
"Allahuma maa asbaha bi min nimatin aw bi ahadin min khalqika faminka
wahdaka laa sharika laka, falakal hamd walakal shukr"
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"Oh Allah there is no blessing that has come on me this morning, or any of your
creation except from you there is no partner with you, so to You goes my
gratitude and my praises".
I want to take a moment and say its very hard to write Arabic in English.
MashaAllah sis Jannah has an awesome collection of these duas and more in
english
and
Arabic!
Check
it
out
Here!
(http://www.jannah.org/articles/adhkaar.doc). May Allah reward her
immensely (Amin).
There are demons all over and we need protection of Allah subhanahu wa t'ala.
By dua we are creating the space around us so that they can't mess with us. If
you dilligently practice these duas you will see a difference in your life. Do this
for the sake of Allah and the fact that these motivations/rewards we should be
more inspired to do os. People nowadays are considered to be good Muslims
just because they pray! Neurosis of this society is that everyday we are in a state
of haste, fast food, televisions, fast computers..fast everything. In Islam the
morning is a time of tranquility. Haste is from shaytan and the kuffar know this.
Take time with Allah subhanahu wa t'ala. Do your wudhu and still your soul.
We don't deny the world. e.g Imam Malik had nice clothes, good house,
perfumes etc. If Allah gives you wealth then it is okay to live in a good state.
Initially in the early state of Islam the shuyukh were wearing really ragged
clothes. Umar (radhiallaahu anhu), went to Shaam and saw Muawiya
(radhiallaahu anhu), was wearing really nicely ornamented clothes, and he got
angry! Uthmaan (radhiallaahu anhu), advised Umar (radhiallaahu anhu), and
said "these people, if they wore what we wear in the desert would be looked
down upon". Indicating there is a hikma in that. So Umar (radhiallaahu anhu),
said "Allah gave us dignity through Islam and if we seek dignity in other than
that, Allah is going to humiliate us!"
There is a ikhtilaaf in the issue of dhikr in congregation. Imam Malik considered
it to be Makrooh, Imam Shafi thought it was permissible based on a sound
hadith (that Allah was sending speeding angels to the gatherings of dhikr. and
when they descend on them, they go to Allah and Allah asks them about His
slaves (although He knows better) and they tell Him they found them praising
and glorifying Him).
The Prophet (sallallahu ‘alayhi wa sallam) liked poetry and he used to listen to
it, like anasheed are permissible halal entertainment. The point is remember
Allah subhanahu wa t'ala.
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To do Hajj voluntarily is better than Jihaad (the end point of Jihad is worship of
Allah.)
Jihad is what brings us back to life as an Ummah. Never belittle Jihad. (Whoever
dies without even the yearning for Jihaad has died a Munafiq).
Somone asked about celebration of the Prophet's birthday (sallallahu ‘alayhi wa
sallam) Maulid. Abu Lahab gets respite with a little water every Monday (in hell)
because he freed a slave the day the Prophet (sallallahu ‘alayhi wa sallam) was
born. But the point about it is if you really want to celebrate his birthday just do
what he asked you to do! Follow his example and you will be celebrating
everyday.
Fasting
"The faster has two joys when he breaks his fast and when he sees His Lord".
Hadith. As a closing we'll go through some concepts on the "Secrets of Fasting"
by Imam Al Ghazali. One of the greatest blessings Allah gives us to protect us
from the plots of Shaytaan and destory shaytaan's hopes. He made fasting a
shield/fortress for believers.The means by which shaytaan takes a hold of the
believer is through Shahawat.
Two things destroy a person:
1. Shahawaat: sensory pleasures, desires.
2. Shubuhaat: understanding.
If the shaytaan can't get to the shubuhaat (which is hard if you stick to the right
aqeedah), he will try to entice you with desires. "Fasting is half of
patience".(hadith). "Patience is half of Imaan". Therefore fasting alone is a 1/4
of Imaan.
The Prophet (sallallahu ‘alayhi wa sallam) said "Every good action is multiplied
by 10 to 700 except fasting for it is Mine and I will reward it accordingly" Hadith
Qudsi. Fasting teaches us the attributes of the independent one. Patience is the
key to many openings from Allah. This is why the greatest victories for the
Muslims were in Ramadhan. The foul smell of the mouth is more pure with Allah
than the scent of Musk. Hadith. "Everything has a door and the door to worship
is fasting" (weak hadith).
The shaytaan flows in men like the flowing of the blood (that's why its important
to abstain from haram food and alchohol), so constrict the way shaytaan can
flow by hunger. "When Ramadhan comes the gates of Paradise are open, the
gates of Hell are shut, the Shaytaan are chained, a caller calls out 'Oh seeker of
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good come into Islam on Seeker of bad desist!'. "Allah says in Jannah "eat and
drink for the days you were fasting". Intelligence Test- short term pleasure for
long term gain. There is a test given to children, whether they have one cookie
now or two later. The more intelligent ones opted for two cookies later. We
defeat shaytaan by taking control of his weapons.
We live in a pleasure culture, in this country we are like grazers who snack all
day long.
Imam Al Ghazali talked about the Fiqh of fasting:
1. Outwardly (Dhahir)
2. Inwardly (batin)
The Prophet (sallallahu ‘alayhi wa sallam) said "How many people fast and gain
nothing except hunger and thirst!".
There are three types of fasting:
1, General: The common people fast that abstain the stomach and genitals from
pleasure.
2. Elect: Where you hold the limbs accountable too (eyes, ears, tongue, hands,
stomach, genitals, feet...the pathways of shaytaan).
3. Elect of elect: The heart fasts too (from bad thoughts etc). The body is like a
country with seven boundaries (the seven limbs), the heart is the command
center to guard the borders from unwanted visitors.
Give amanat to its people (Trust).The believer-Mu'umin comes from the word
Amana. Allah has given us a trust. The sight, hearing, sound, heart, etc are all a
trust from Him and we have to bring back the amana safe and sound. Children
are both a trust and a blessing. Fasting trains us on taking care of our trust. The
fasting of the elect of the elect. Fasting the heart from low aspirations, and
worldly thoughts. Infaq is giving out. During Ramadhan we are in Akhirah mode
we give out a lot (rest of the year we acquire). One of the scholars
of Andalusia taking thoughts to account is the beginning of our Wilaya with
Allah.
The fasting of the heart is important. There was an Imam who used to have a
majlis, giving lectures to people. This one man would come from the street every
day walk over people's shoulders and whisper in his ear. Then walk away. He did
this for a long time, then suddenely stopped. The Imam went to find the guy and
asked him why he didn't come anymore. The man said "I have daughters that I
have to marry and some people who were envious of you told me to come to
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91
you everyday and bother you in your majlis in return for money. They wanted
you to become angry and humiliated in front of your students. I came everyday
whispering curses in your ear but you never responded or got angry. At last I
gave up." The imam said "Why didn't you come to me, I would have given you
money and saved you the trouble".
Salman was brought up a Zoroastrian worshippers of fire. His father was in
charge. The fire was supposed to be eternal, but he saw his father keeping the
flames up. Then he went to stay with a monk in his search for truth but saw him
stealing money. Finally he went to another monk who told him to be patient for
a Messenger was going to come from Yathrib, so he went to Yathrib to wait for
the Prophet (sallallahu ‘alayhi wa sallam).
Recommendations
Don’t talk a lot, don’t waste time.
The Salaf used to pray 6 months before Ramadhan to see it, and used to spend
the next six months begging for it to be accepted.
The greatest proof of deficiency of man is to know he could have done it better.
Do Qiyaam every night, short surahs are recommended towards the end of time,
since most people don’t have the himma or the time.
Dhuha prayer is mandub either 2, 4, or 6 Rakaats. Prayer on time, is the most
important of all affairs.
Don’t eat the full meal till after you pray Maghrib. It is better to pray Isha in the
house, though if you want to do Khatm of Quran go to the Masjid.
Avoid the mentality that Taraweeh is only 8 Rakaats and while people are doing
more, you are outside talking.
Remember your brothers and sisters.
Don’t feel giddy with the spiritual light, learn to contain the benefits.
Imam Malik used to like doing dhikr during Ramadhan and the best of which is
Quran.
Imam Abu Hanifa recommended you read the Quran at least twice a year. More
than one Khatm in Ramadhan is good!
The 7 day schedule of reading Quran:
Day 1: First 3 surahs
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Day 2: Next 5 Surahs
Day 3: Next 7 Surahs
Day 4: Next 9 Surahs
Day 5: Next 11 Surahs
Day 6: Next 13 Surahs
Day 7: Finish the Quran
Counsel Sidi Ahmad Zarrooq (d. 1492 C.E.)
Know (may Allah give you and us success, and rectify our worldly and other
worldly lives and grant us adherence to way of the truth in our journeys and in
our sojourns) that:
Repentance is a key. And taqwaa (awareness of Allah subhanahu wa t'ala) is vast
and uprightness is the source of rectification. Furthermore a servant is never
free of either blunders, or shortcomings, or lassitude. Therefore never be
neglectful of tawbah (repentance), and never turn away from the act of
returning to Allah subhanahu wa t'ala and never neglect acts that bring you
closer to Allah subhanahu wa t'ala. Indeed, every time one of these three occurs,
repent and return.
Every time that you make a mistake, listen and obey. Any time you display
shortcoming or lack of enthusiasm, don't desist in your efforts. Let your main
concern be to remove from your outer state anything that is displeasing, and
then maintain its outward state from continuous counsel. Continue doing this
until you find that your fleeing from anything outwardly displeasing is second
nature, and your avoidance of the boundaries of prohibited things is as if it acts
like a protective net that is placed before you. At this point, it is time to turn
inward, toward your heart's presence, and to its reality with both reflection and
remembrance. Don't hasten the end result before you have completed the
beginning. But likewise, don't begin without looking toward the end result. This
is so because the one who seeks the outset at the end loses providential care;
and the one who seeks the end at the outset loses providential guidance.
Act in accordance with principles and the appropriate legal rulings, and not in
accordance with stories and fantasies. Don't even consider stories of how things
went with others, except as a tonic to strengthen your resolve. Certainly not as
a reference based upon their outward forms, or what they seem to be telling us.
In all of this, depend upon a clear path you can refer to, and a foundation that
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you can depend upon in all of your states. The best of these is the path of Ibn
Ata'ullah, given that in it is a clear direction to Allahsubhanahu wa t'ala.
Do not take from others' words unless it is in accordance with your own path,
but submit to their implications if you desire realisation.
Avoid all forms of vain and foul speech to your absolute utmost. Put aside
anything that you cannot discern its benefit immediately.
Beware of being extremely hard on yourself before you've obtained a mastery
over it. But also beware of being too lax with it, in anything that concerns sacred
rulings. This is so because it is constantly fleeing from moderation in everything,
and it inclines towards extremism in both matters of deviance and guidance.
Seek out a companion to help you out in your affairs, and take his counsel
concerning matters that occur from both your inward states and your outward
affairs. If you do indeed take his companionship, then treat him in a manner
commensurate with his state and give him of your counsel based upon his
inabilities and abilities, because a perfected friend is no longer to be found.
Indeed, in these times even a suitable companion who is agreeable rarely lasts!
And beware of the majority of people in matters that concern your religious and
your worldly states, unless you have ascertained he has some sound relationship
with his Lord based upon a knowledge that is free of his caprice or love of
leadership, and a sound intellect free of the pitfalls of hidden agendas. Do not
be heedless of the machinations of others or their hidden states. Consider these
two from both their origins and their actions. A person of character and familydistinction rarely affects you with other than good. And yet a person of low
origin's roots usually cause him to disregard you when times get tough.
Be extremely vigilant of the dominant qualities of a given people in any given
land, and don't be heedless of the Divine Wisdom in the creation. And notice
gathered-ness and separation, some of this we have already covered in our book
Al-Qawaa'id, so take a look at it there.
Organise your time in a manner appropriate to the time-specific needs using
gentleness and toleration. And be very wary of either harshness or laxity. This is
so because too much laxity concerning permissible matters pulls the heart
backward in its journey, until even a man of resolve ends up looking like a foolish
boy.
Work for this world as if you would live forever, but work for your next life as if
you would die tomorrow. Thus do not neglect the externals of your worldly
needs. In the meantime do not be heedless of your end and final resting place.
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Be extremely vigilant about avoiding positions of leadership, but should you be
tried with such matters at least know your own limitations. Be absolutely sincere
to Allah with the sincerity of one who knows full well who is placing demands
upon him.
Surrender completely to His Decree with the submission of one who knows he
can never overcome Him.
Have a firm foundation for all of your affairs and you will be safe from their
pitfalls.
Organise your devotional practices, and you will find your time extended due to
the barakah (blessings) in it.
Never be fanatical about anything, whether it is the truth or whether it is false,
for your heart will then remain in a state of soundness towards others.
Never claim anything you are entitled to, not to mention what you're not
entitled to and you'll be safe from tricks and treachery. This is so because anyone
who claims some rank above his own will fall in humiliation. Whereas those who
claim a rank they want will have it stripped from them. While those who claim a
station less than their true rank will be elevated to even higher levels than they
actually deserve.
Never give your companion anything of your state other than what his own state
wants. This is so because if you go down to his level, he will show you contempt.
Whereas if you attempt to raise him up to your level, he will abandon you.
Never demand a right from anyone whether an intimate or a stranger. The
reason for this is a stranger in reality owes you nothing, and someone close to
you is too precious to direct your blame to him.
Never assume that anyone in this world can really understand your
circumstances other than from the perspective of his own circumstances. This is
so because in reality everyone only sees things in accordance with their frames
of reference and their personal path. However when aims, purposes and
aspirations are similar, people tend to work together toward a common goal.
Never belittle any talk that involves absent people, even if there is no harm in it
due to the possibility of harm entering into it. Guard your secrets even if you
feel safe with someone, because the one you divulge your secret to is not a safer
place than your own heart from whence it emanates.
Never leave an atom's weight of your regular devotional practice. Never be
lenient with yourself in either lax times or times of high resolve. Indeed, should
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you miss some of your practice in a given time, redress it in another time. If
you're not able to do your usual practice, at least occupy yourself with
something else similar.
Never obey your ego even for a moment, nor believe any of its claims no matter
what it tells you.
Be vigilant about your resolve in all of your affairs to your utmost. In fact, should
you resolve to do something, then do it immediately before the resolve wanes.
Examine your soul constantly in matters that you are obliged to do, or are
needed to be done. Anything you are in no need of doing, leave it. Even if it is
something that is recommended. That means not involving yourself in anything
other than absolutely necessary things, and real discernable needs.
Treat others just as you would want to be treated, and fulfill to them what is due
to them.
All of this is really epitomised in the words of the poet when he said, if you desire
to live such that your religion is safe, And your portion is full and your honour is
sound, guard your tongue and never mention another's faults remembering you
yourself have faults and others have tongues.
Watch your eye: Should it ever reveal to you the faults of others say to it, "O my
eye! Other people have eyes too!"
Live treating others well And avoid aggression. And should others aggress
against you. Leave them but in the best way. The source of these words is in fact
nothing other than the traditions of the Prophet (Peace Be Upon Him) when he
said, "Be vigilant of Allah wherever you are, and follow a misdeed with a good
deed, and it will remove it. And treat others with the most excellent of
character."
In another, he (sallallahu ‘alayhi wa sallam) said, "Every child of Adam makes
mistakes, and the best of those who make mistakes are those who seek to
redress them. Again, the Holy Spirit inspired my heart's core that no soul will die
until it fulfills its decreed portion of this world and its appointed time here. So
be conscious of Allah and make your request with dignity."
In summation, repentance, awareness of Allah and uprightness are the
foundations of all that is beneficial. The Truth is clear, and its details are weighty
and significant. The affair belongs only to Allah subhanahu wa t'ala. Success is in
His Hands.
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