Friday, 28 January 2011
Thursday, 27 January 2011
Advice by Imam Al-Ghazali to his disciple
My dear son,
If you understand this tradition, there is no need for too much knowledge. Hatim al-Asam was among the friends of Shaqiq al-Balkhi (may Allah have mercy on them both). One day Shaqiq asked Hatim: "You have kept my company for thirty years; what have you gained in the course of these years?" Hatim replied: "I have gained eight benefits from the knowledge which is sufficient for me. I hope my salvation and safety are embodied in them." Shaqiq asked Hatim to mention them. Hatim al-Asam said: "The first benefit is that I observed the creation and saw that everyone had loved one and one passionately desired whom he loved and longed for. Some of the beloved accompany the lover up to the brink of sickness and death and others to the gate of the graveyard. All of them return and leave him there alone. No one goes into the tomb with him. I looked into the matter and said to myself: 'The best beloved is that which would enter the tomb with the lover to console him'; I found it to be nothing else than good works, so I took this as my beloved, to illuminate my grave for me and to comfort me in it and not leave me alone.
"The second benefit is that I saw that the people were following their lusts and hastening towards the desires of the souls; and I meditated on the saying of Allah the Exalted: But as for whoever has feared the majesty of his Lord and has refrained his soul from lust, truly the Garden shall be his dwelling place (Quran, 79:40-41). Convinced that the Quran was true and right, I began to deny my soul [its pleasures] and hurried to combat it and refuse it its passionate desires, until I enjoyed real satisfaction in obedience to Allah the Exalted.
"The third benefit is that I saw that every human being is striving to accumulate as much as he can from the wreckage of this world and then holding on strongly to it. I meditated on the Quranic verse: What is with you must vanish; what is with Allah must endure (Quran, 19:96). So I gave freely my wordly possessions for His sake by distributing them among the poor so that it would be my provision in the future with Him the Exalted.
"The fourth benefit is that some people whom I observed think that their dignity and honour lie in the multitude of their family and large clans. They were fascinated by these things. Others claimed honour and dignity in abundance of wealth and children, and they were proud of it. Some believed honour and power abide in appropriating the wealth of others, doing injustice to them and shedding their blood. Others considered dignity to consist of extravagance and spending wealth in a foolish manner. I meditated upon the saying of the Exalted: The most honoured of you in the sight of Allah is the most righteous of you (Quran, 49:13). I chose righteousness for myself, convinced that the Quran is right and true and those claims and opinions of the people are all false and temporal.
"The fifth benefit is that I found people slandering each other and speaking ill of one another out of envy of fortune, power and knowledge. I meditated upon the saying of Allah: It is We who divide their livelihood among them in the life of this world (Quran, 43:32). I realised that the process of dividing livelihood is entirely in the hands of Allah since the beginning of time. Therefore I never envied anyone and was satisfied with the distribution of Allah the Exalted.
"The sixth benefit is that I saw people becoming enemies of each other for difference reasons. I meditated upon the saying of Allah: Verily, Satan is an enemy to you; so treat him as an enemy (Quran, 35:6). I became aware that enmity with anyone except Satan was not permissible.
"The seventh benefit is that I saw everyone working very hard, exhausting themselves to obtain food and sustenance, tempted by doubts and forbidden things. They degraded themselves in humiliation. I pondered over the saying of Allah the Exalted: There is no moving creature on earth but that its sustenance is dependant on Allah (Quran, 11:6). I knew that my livelihood is guaranteed by Allah the Exalted, so I engaged myself in worship and cut off my covetousness of all else, other than Him.
"The eighth benefit is that I saw that everyone relied on some created thing, some on the dinar and dirham, some on wealth and property, some on trade and craft and some on creatures like themselves. I meditated on the saying of Allah the Exalted: "And whosoever places his reliance on Allah, sufficient is [Allah] for him. For Allah will surely accomplish His purpose. Verily, for all things has Allah appointed a due proportion (Quran, 65:3). I therefore placed full trust in Allah the Exalted. He is sufficient for me and He is the best Disposer of affairs."
At this point Shaqiq said: "May Allah bless you and grant you success. I looked into the Old Testament, the New Testament, the Zabur and the Quran and have found that the four books revolve around these eight benefits. Whoever works according to them is working according to these four books."
~ Adapted from Imam Al-Ghazali's book Dear Beloved Son (Seventeenth Counsel).
Wednesday, 26 January 2011
Monday, 24 January 2011
Sunday, 23 January 2011
Saturday, 22 January 2011
Friday, 21 January 2011
Thursday, 20 January 2011
Saturday, 15 January 2011
Friday, 14 January 2011
Tuesday, 11 January 2011
Sunday, 9 January 2011
Muhabbat...
MUHABBAT
By Hadhrat Maseehul Ummat, Maulana Mohammed Maseehullah Khan (RA)
Allah Ta’ala says:
“He (Allah Ta’ala) loves them and they love Him.”
“Those who have Imaan are strongest in love for Allah.”
Rasulullah (saws) said:
“He who loves to meet Allah, Allah loves to meet him. And, he who detests the meeting with Allah, Allah detests meeting him.”
THE NATURE OF MUHABBAT
The inclining of the heart towards something which gives it pleasure is called muhabbat (love).
Muhabbat consists of two kinds: Muhabbat Tab’i (physical love) and Muhabbat Aqli (intellectual love). Muhabbat Tab’i is not a voluntary or volitional condition. Its occurrence and endurance are non-volitional. Sometimes non-volitional acts are not lasting and are merely transitory. It is for this reason that Muhabbat Tab’i is not commanded. On the contrary, the origination and endurance of Muhabbat Aqli are volitional. It is, therefore a state which can endure. Muhabbat Aqli is thus commanded. It is this kind of Love which is superior and preferable. Since the source of physical love is emotion, it is a passing state.
THE CAUSES OF MUHABBAT
There are three factors giving rise to muhabbat;
1. IHSAAN (Kindness and favour). Ihsaan shown gives rise to muhabbat .
2. JAMAAL (Beauty). Beauty brings about attraction which gives rise to muhabbat.
3. KAMAAL (Perfection) . Perfection in a thing also induces muhabbat .
These three attributes par excellence exist in only Allah Ta’ala. The muhabbat endures as long as these attributes endure. In so far as the Object of True Love (Allah Ta’ala) is concerned, these attributes are eternal. They will endure forever, hence love for Him is perpetual. Since, the existence of attributes in the state of perfection is not found independently (Biz-zaat) in any being other than Allah Ta’ala, the kamileen (the Saints who have attained spiritual perfection) cannot have Muhabbat Aqli (Intellectual Love) for anyone besides Allah Ta’ala. Muhabbat–Tab’i (physical love) is possible with others, but the love which has been commanded for Allah Ta’ala is Muhabbat Aqli. The terminology of the Qur’aan and Hadith describes: this form of love as Hubb.
This should not be understood to mean that the kamileen are devoid of Muhabbat Tab’i. However, in them (the kamileen), Muhabbat Aqli is dominant. At times Muhabbat Tab’i in the kamileen exceeds the love in those in whom Muhabbat Tab’i is dominant, but Muhabbat Aqli remains dominant inspite of this comparative higher degree of Muhabbat Tab’i. At times, Muhabbat Tab’i becomes dominant in even the kamileen, but this is not frequent.
In short, the kamileen are perfect in both Muhabbat Aqli and Muhabbat Tab’i, the former being dominant while in others, Muhabbat Tab’i (physical love) is dominant. Although this attribute of excellence (in the kamileen) is not a goal in itself, it nevertheless is praiseworthy. Those devoid of both these aspects of love are in danger. Muhabbat is thus essential. Obedience without muhabbat is not sufficient since there is no resolution and firmness in such acts of obedience devoid of love.
ACQUIRING THE MUHABBAT OF ALLAH
Constant remembrance and contemplation of the Attributes and Bounties of Allah Ta’ala will induce the desired Muhabbat for Him. Compliance with the Laws of the Shariat and much Thikr of Allah expel the love of others from the heart, making way for the exclusive Love of Allah Ta’ala
By Hadhrat Maseehul Ummat, Maulana Mohammed Maseehullah Khan (RA)
Allah Ta’ala says:
“He (Allah Ta’ala) loves them and they love Him.”
“Those who have Imaan are strongest in love for Allah.”
Rasulullah (saws) said:
“He who loves to meet Allah, Allah loves to meet him. And, he who detests the meeting with Allah, Allah detests meeting him.”
THE NATURE OF MUHABBAT
The inclining of the heart towards something which gives it pleasure is called muhabbat (love).
Muhabbat consists of two kinds: Muhabbat Tab’i (physical love) and Muhabbat Aqli (intellectual love). Muhabbat Tab’i is not a voluntary or volitional condition. Its occurrence and endurance are non-volitional. Sometimes non-volitional acts are not lasting and are merely transitory. It is for this reason that Muhabbat Tab’i is not commanded. On the contrary, the origination and endurance of Muhabbat Aqli are volitional. It is, therefore a state which can endure. Muhabbat Aqli is thus commanded. It is this kind of Love which is superior and preferable. Since the source of physical love is emotion, it is a passing state.
THE CAUSES OF MUHABBAT
There are three factors giving rise to muhabbat;
1. IHSAAN (Kindness and favour). Ihsaan shown gives rise to muhabbat .
2. JAMAAL (Beauty). Beauty brings about attraction which gives rise to muhabbat.
3. KAMAAL (Perfection) . Perfection in a thing also induces muhabbat .
These three attributes par excellence exist in only Allah Ta’ala. The muhabbat endures as long as these attributes endure. In so far as the Object of True Love (Allah Ta’ala) is concerned, these attributes are eternal. They will endure forever, hence love for Him is perpetual. Since, the existence of attributes in the state of perfection is not found independently (Biz-zaat) in any being other than Allah Ta’ala, the kamileen (the Saints who have attained spiritual perfection) cannot have Muhabbat Aqli (Intellectual Love) for anyone besides Allah Ta’ala. Muhabbat–Tab’i (physical love) is possible with others, but the love which has been commanded for Allah Ta’ala is Muhabbat Aqli. The terminology of the Qur’aan and Hadith describes: this form of love as Hubb.
This should not be understood to mean that the kamileen are devoid of Muhabbat Tab’i. However, in them (the kamileen), Muhabbat Aqli is dominant. At times Muhabbat Tab’i in the kamileen exceeds the love in those in whom Muhabbat Tab’i is dominant, but Muhabbat Aqli remains dominant inspite of this comparative higher degree of Muhabbat Tab’i. At times, Muhabbat Tab’i becomes dominant in even the kamileen, but this is not frequent.
In short, the kamileen are perfect in both Muhabbat Aqli and Muhabbat Tab’i, the former being dominant while in others, Muhabbat Tab’i (physical love) is dominant. Although this attribute of excellence (in the kamileen) is not a goal in itself, it nevertheless is praiseworthy. Those devoid of both these aspects of love are in danger. Muhabbat is thus essential. Obedience without muhabbat is not sufficient since there is no resolution and firmness in such acts of obedience devoid of love.
ACQUIRING THE MUHABBAT OF ALLAH
Constant remembrance and contemplation of the Attributes and Bounties of Allah Ta’ala will induce the desired Muhabbat for Him. Compliance with the Laws of the Shariat and much Thikr of Allah expel the love of others from the heart, making way for the exclusive Love of Allah Ta’ala