Jihaad an-Nafs

 

Jihaad an-Nafs: Striving Against the Soul   In the Name of Allâh, the Most Beneficent, the Most Merciful By Shaykh Hasan Ayyub – may Allah preserve him - From the first chapter of his book 'Fiqh al-Jihad fil-Islam' The world, in its overwhelming majority, is encountering waves upon waves of evil and is being struck by evil passions and trials and tribulations, and it is being overtaken by various kinds of destructive evils, and it is being governed by Satanic ideas and selfish, imposing laws, and concepts that destroy all aspects of the human being that can be considered virtuous and noble. We are surrounded by an environment that has deviated from the truth, submitted to its desires and has been put to trial by its forbidden passions. And the human being inherits all that those who came before him have left for him of corruption in belief, entrenchment in misguidance, submission to the Sharī'ah of the Devil, permitting the forbidden, forbidding the permissible, and beautifying the lowest of actions and the most disgusting sins. And he is - with this - longing to satisfy his desires as he has been surrounded by the devils of the humans and Jinn. So, he is a product of the environment, culture, upbringing, thoughts and all that he is surrounded by, and affected by; beginning with his family, his people, all the way to the general human population. This human being, if Divine Guidance was sent down for his sake, and Allāh showed him ways of living in happiness in this life and the next, and he was given from Allāh a Book, and He favored him – by His Favor – with a Messenger to take him by the hand to that which is better and higher, and organizes the affairs of his life on the basis of justice and mercy, and saves him from everything that could be a cause of his destruction in this life and the next; if all of this occurred, then his situation would be quite different. From the people, however, are those who have been defeated by this accumulation in evil, and are pressured by these influences, so they don't pay any attention to the religion and give it not the slightest consideration. Rather, he belittles the religion, and mocks it, and has enmity to those who call to it, and fights all those who try to change his ways and plant a pure seed in his head in place of the filthy Satanic seed that is in place. Allāh – the Exalted – said: {"Rather! On their hearts is the black spot of the sins that they used to earn…"} [al-Mutaffifīn; 14] And He – the Exalted – said: {"And if it is said to them 'Come to that which Allāh has revealed and to the Messenger!' they said 'What we found our fathers upon is enough for us.' Were it not that their fathers knew nothing and were not guided…"} [al-Mā'idah; 104] And He – the Exalted – said: {"Verily, those who disbelieve will not believe whether you warn them or not."} [al-Baqarah; 6] And yet, there is another type of person that you might see who is ready to reflect calmly and with deep insight, and remove himself from any outside influences in order to look at the issues that are important, and puts aside all that he has been fed in order for his research to be upon clarity. So if he is guided and comes to know, he turns and changes and becomes another person. This human being struggles against (yu jāhid) his soul that commands him with evil, as well as his overwhelming passions and transgressing innate nature, deviated desires, misguided cultural practices, and bad habits. He says: there is none worthy of worship except Allāh, certain that it means: none is rightly deserving of being served or worshipped except for Allāh, and none deserves to be submitted to or humbled before except Allāh, and none has the right to command or forbid except Allāh, and there is no legislation of laws except by Allāh, and by Him – the Exalted – the Muslim takes his steps, and with this, he submits himself to Allāh in a complete manner – in every way, shape and form – so he is called a Muslim (a submitter). And he believes in everything that Allāh has revealed - so he is called a Mu'min (believer). And he stands watch over the devils among the humans and Jinn, so he does not allow them to affect him – so he is called a Sābir (an endurer). And he stops at the limits set by Allāh, and does not cross them unless in a moment of heedlessness (in which case he repents) – so he is called a Murābit (one who guards his territory). And he sacrifices himself and his wealth for the sake of his belief, and he lives as a fugitive who has been uprooted from his home – so he is called a Mujāhid (one who strives). And regarding this, the Exalted says: {"And those who strive in Our cause, we will guide them to Our ways, and verily, Allāh is with those who do good."} [al-'Ankabūt; 69] And He – the Exalted – says: {"O you who believe! Endure and be patient and guard your territory and fear Allāh so that you may be successful."} [Āl 'Imrān; 200] This kind of person, wherever he is found in a land or amongst a certain group of people, he is like a rising sun who's rays are sweet-smelling perfume; by him, the Earth is connected to the Heavens, and upon him descends the Mercy of Allāh, and surrounding him are the Angels of the Most Merciful. He has a heart with the innocence of children, and a tongue with the purity of water from a rain cloud, and a helping hand that extends as if it was sent from Allāh, and a face that shines with the truth as if it were the morning light, and firmness upon the religion of Allāh as if he himself was a firm mountain. If you walk with him he benefits you, and if you befriend him he serves you, and if you consult him he advises you, and if you wrong him he excuses you, and if you comfort him he thanks you, and if you are at odds with him he forgives you. Truthful; easygoing; trustworthy; he fears Allāh, so he is as Allāh says regarding him: {"Muhammad is the Messenger of Allāh, and those who are with him are harsh against the disbelievers and merciful between each other. You see them bowing and prostrating, seeking Favor from Allāh and His Pleasure. Their distinctive sign is the mark of prostration on their faces."} [al-Fat'h; 29] And the struggle of the soul (jihād an-nafs) is the severest type of struggle, and the hardest and longest-lasting. It is a struggle at night, and during the day; in times of hardship, in times of ease; in times of relaxation and tension. It is a struggle in your beliefs and worship and interactions; while you are secluded from the people as well as when you are mixing with them. And it is a struggle by way of remembrance, prayer, fasting, and patience – as well as all things that strengthen your soul. And it is a struggle that calls for the person to be fully awake, aware and knowledgeable of the weak points of the enemy, the strategies of the Devil, the incoming waves of falsehood, the possible entrance points of doubts and confusions, as well as knowledge of the permissible and forbidden, and the commands of Allāh and his prohibitions, etc. And without this struggle (Jihād) that polishes and purifies the soul, and changes everything in the life of the believer, and makes the Muslim a leader not a follower, and makes him a head and not a tail, and one who initiates change in others as opposed to one who is changed by others; without this type of struggle, a person is known simply as a Muslim – not a believer – and this is not a name that he would even be deserving of, and an outer image that does not reflect the inner truth. And since this Muslim has given up on the struggle against his soul, he has also given up his Islāmic personality. The struggle against the soul causes explosive changes – both internal and external – that give birth to a person that has been purified the utmost purification in comparison to the entire human race, so that the one who undergoes this change deserves to shine under the saying of Allāh: {"You were the best nation brought out for the people."} [Āl 'Imrān; 110] Courtesy of Tibyan . Com Kalamullah.Com

Methods of Remembering Allah

 

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Methods of Remembering Allah *
By Khurram Murad
 

 

This series is a collection of inspirational advice in an attempt to set out the goal of the believer: Paradise, and the way to reach that ultimate goal. 
How can you remember Allah throughout the normal course of your day without withdrawing from the routine of your daily worldly life?

How can you ensure that your personal life, family life, professional life and other activities all continue in full swing, and yet, at the same time, ensure that your life as a whole - every moment of it - is permeated with remembrance of Allah?

 

Such an all-pervading remembrance can be an onerous task, but one you can accomplish - with some ease. Let me remind you of four states of consciousness that you must strive to develop by remembering certain things, absorbing them and reminding yourself of them often.

 

1- Say to yourself: I am in Allah's presence; He is watching me.

 

If ever you are alone, He is the second and that if you are two, He is the third. He is with you wherever you are. He is nearer to you than your jugular vein.

 

He is watching everything that you do and hearing everything that you say. He is ever present and His knowledge is all encompassing. Remind yourself of this as often as you can, and throughout the day - every time you begin a new task, and every time you speak.

 

Indeed, your aim should be to impress this on your heart in such a way that it ultimately becomes your very breath. When the Prophet was asked by a Companion about the best method of purifying himself, he replied: 'You should always remember that Allah is with you wherever you are.' (At-Tirmidhi)

 

2- Say to yourself. Everything I have has been given to me by Allah.

 

All that there is - surrounding you, on you and in you - comes from Allah alone. There is none that creates or gives anything but Allah. Therefore, reflect upon all the blessings that He has created you with and be thankful to Him.

 

In all the sayings that the Prophet has taught  us to remember Allah with, gratefulness to Allah is a constant theme. Many of these sayings are simple to learn, and indeed, it was the most simple of his sayings that he used most frequently.

 

When the Prophet rose in the morning, he would say Alhamdulillah (Thanks to Allah)

whenever he ate or drank he would say Alhamdulillah; and even when he relieved himself he would give thanks to Allah.

 

Learn as many of the sayings as you can, and throughout the day, as you witness all that Allah has blessed you with, punctuate your day with these sayings.

If ever you appear to be short of things to be thankful for, recall the hadith of the Prophet: 'There are 360 joints in the body and for each joint you must give a sadaqa (thanks or charity) each day.' ( Al-Bukhari)

 

You must give charity for each one of them because without anyone of them you will be incomplete and handicapped. You must do this on a daily basis for should anyone of them become damaged one day, you will similarly become incapacitated.

 

Additionally, you may remind yourself that, as we now know from our knowledge of human physiology, your heart beats 72 times a minute. Every time it beats, it does so with the permission of Allah.

 

The moment He withdraws that permission, the heart will stop beating and your life will certainly come to an end. If you feel that there is nothing else to thank Allah for, then thank Him for the life that He has given you - for, so long as there is life, there is hope.

 

3- Say to yourself: Nothing in this world can happen without His permission.

 

Everything lies in the hands of Allah. No harm can befall you and no benefit can reach you except as Allah ordains. God says in the Quran what means,

 

{If God should touch you with miifortune, none can remove it but He; and if He should touch you with good fortune, He has power over all things. He alone holds sway over His creatures; He is the All- Wise, the All-Aware.} (Al-An`am 6:17-18)

 

The Prophet Muhammad would supplicate to Allah after each Prayer:

 

O Allah, whatever You want to give me, no one can stop it from coming to me and whatever You want to prevent from coming to me, nobody can give to me. (Al-Bukhari)

 

Prayer after Prayer, you should recite these beautiful words.

 

And beyond that, remind yourself as much as you can and throughout the day, especially as you expect something to happen, or not to happen, that everything happens only as He commands, and by His permission.

 

4-  Say to yourself: I am going to return to Allah one day and that day could be today.

 

You do not know when you will leave this world. It may be that the coming morning is your last morning, or perhaps the coming evening is your last evening.

 

Indeed, it may be that this hour is your last hour, or even, that this moment is your last moment. Such an uncertainty does not, of course, justify a complete withdrawal from this life so as to prepare for the next in some monastic fashion.

 

It is important, however, that you are always conscious of this uncertainty, to the extent that it motivates you to spend every moment of your remaining life seriously, considering it as a gift from Allah and spending the resources He has blessed you with - time, ability and energy as He has advised. Then, and only then, will your life have achieved what is required of it, and your return will achieve what is required of it.

 

To help you attain this state of consciousness, recall and reflect upon the following Quranic verse as much as you can and throughout the day

 

{…Froom Allah we came and to Him we shall return.} (Al-Baqarah 2:156)

 

These are the four states of consciousness that can help us achieve a life completely devoted to the remembrance of Allah.

 

To try to reach these four states simultaneously, and with sincerity, can only purify you. To try in a determined fashion to reach these four states will lead you inevitably to Paradise.


* This article is excerpted from the author's book, In the Early Hours, first published by Islamic Foundation. It is republished here with kind permission.

Khurram Murad (1932-1996) studied civil engineering at the universities of Karachi, Pakistan and Minnesota, USA, and was actively involved in the Islamic movement and in the training of Islamic workers. Many of his books, both in English and in Urdu, are being published posthumously.


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"Abi, when will we ever relax?"

In the Name of Allâh, the Most Beneficent, the Most Merciful

 

A moving story that I've heard once and that I always remember and cherish for its meanings. It's the story of one of the great imams of this Ummah, Imam Ahmad bin Hanbal.

His son, Abdullah, once asked his father one day, "Abi when will we ever relax?" His father, one of the greatest revivers of the Sunnah, a role model for all Muslims, looked him in the eye and said, "With the first step we take into Jannah."

Ya Allah, what a beautiful response!

There are days that come to you and you are tired, and you just want to sleep and relax and "shut off" as they say. Those are the days that you need to ask yourself, a critical question: Where am I going with life? If it's towards Allah and for Allah, then regain your strength and continue your work, for Jannah is precious and must be sought. But if you look into your life and realise that it's not towards Allah, but it is towards Dunya, then here tiredness becomes a blessing, for it is a reminder that you need to change direction.

I love the story on many levels. For one, it shows you that when someone's focus is Jannah, their priorties change, and their outlook on life is different. What we perceive as difficulty, they perceive as ease. What we perceive as calamity, they perceive as reward. What we perceive as obstacles, they perceive as opportunities for sincere dua. Moreover, when your focus is Jannah. This dunya and its constant demand becomes small and the least of our concern. 

Also, I love the way the son phrased his question, "Abi" sweet way of calling your father, and "when will we ever relax?" he didn't say, "when will I relax dad?". He wasn't selfish, he wanted to relax, but also cared for his father's condition. This also shows you how the father and son were working hard together. Again, when your focus is Jannah it reflects in your family, children, and those around you and everyone gears up towards that goal.

Our problem today is not that we're tired, our problem today is that we relax too much. We do everything so that we relax. We cheat, break promises, not fulfill vows, lie, take and give bribery..so we can relax. We don't stay up for tahajjud or wake up for fajr, we don't fast, or go for Hajj and Umrah...so we can relax. We don't walk towards the Masjid, open the book of Allah so we can understand it, all in the name "I need to relax!"

Brothers/sisters, there's plenty of relaxation where we're going, but this is not the time for it. Let's all work for Jannah and be productive in the path of Allah, and work so hard that one day our children would come to us and ask us "Abi"..or "Ummi".."when will we ever relax?" and you can smile and look them into the eyes and say "When we enter Jannah inshaAllah".

(Source - ProductiveMuslim.com)

 

Winning Hearts..11 arrows for you to follow..-->

 

 

Winning Hearts

Here are 11 pieces of advice to help you in winning others hearts. My pieces of advice are like arrows that aim at shooting hearts as its only target. I mean here, to be the virtuous merits, that captivate others hearts and help in overcoming imperfections. Actually, such merits have their own effective power in charming hearts.

O you who are in love with Allah (subhanahu wa ta'ala) and your brothers in Islam, here are the arrows; be careful with them, try hard to be a clever shooter…
And pray to Allah (subhanahu wa ta'ala) to help you.

1. Smile:
It is the first arrow and the fastest of them all. It is like the salt for food. It is also regarded as a kind of worship and alms-giving as is mentioned in a hadith "Smiling at your brother's face is as charity (Sadaqa)". Abdullah ibn al Harith tells us about the Prophet (peace be upon him) saying that he had never seen someone smile at the other's face as the Prophet Muhammad (peace be upon him) used to do.

2 .Be always the one who initiates greetings:
This arrow is the one that lets you to be in the innermost depths of the others hearts. This arrow needs a skillful shooter. The needed skills are the hearty smile, the warm shaking of hands and the friendly welcoming to the other. Being successfully achieved, such kinds of skills are going to be rewarded, referring to the hadith: "In greetings, the better is he who initiates greeting the other".

Umar al Nadi tells us that he went out once with Umar ibn al Khattab's son. While walking, he found him saluting all whom he met, whether being old or young. Al Hasan al-Basri also said "Shaking hands strengthens brotherhood feelings". The Prophet Muhammad (peace be upon him) said "Do not ever waste your good deeds, even by meeting your brother with a frowning face." He said also "Shaking hands removes hatred and exchanging presents enhances love and ends enmity".

3. The Presents:
It has a strange charming affection that captivates all senses. Hence, exchanging presents and gifts in different occasions is a pleasant habit however gifts should be within one's tolerable expenses. Ibrahim al Zahri tells us about his father saying " My father got a sum of money as a reward , in due , he asked me to send donations to his family members and friends . As we were about to finish, he asked me "Have we missed any one?" I answered "No!" He said "I think that we did." He continued "We have missed someone whose welcome to me was really warm. Would you please send him this sum of money?"
Look how he loved the man and wished to reward him for his warm welcome.

4. Be silent….speak in what benefits.
Loud voice and chattering are bad merits. You have to be sweet-worded, tender in expressing yourself. Concerning this merit, The Prophet (peace be upon him) said "The good word is a charity (is a Sadaqa)." If the good word has its own magic in winning the hearts of your enemies how powerfully it would work then with your brothers' hearts!!

Here the Prophet's wife addresses the enemies saying "Damn you" and the Prophet (peace be upon him) prevents her saying "Calm down. Allah likes for the matters to be dealt with gently". He also said: "Nobility of manners and taciturnity(  habitually uncommunicative or reserved in speech) and manner are the best of manners that people are ever characterized by".

5.Be a good listener:
It is to listen patiently and never interrupt the speaker, as the Prophet (peace be upon him) never interrupted a speaker till he ended his speech. And he who fights for this merit gains others love and admiration, whilst on the contrary is the one who chatters and interrupts the other. Atta` tells us about how he behaves concerning this merit and says "When someone speaks to me , I listen to him as if it is the first time I have heard this subject, though I have heard it thousands of times before.

6.Appearance and dressing well:
You have to be careful with your appearance so as to be neat, well –dressed and sweet smelling as well. The Prophet (peace be upon him) says that Allah loves beauty to be in every thing. Umar Ibn Al Khattab said also "I like the young man who is sweetly perfumed and cleanly dressed." Abdullah Ibn Ahmad Ibn Hanbal tells us about his father saying " I've never seen some one who is as caring to the cleanliness of his dress , his hair , his moustache and other undesirable body hair as Ahmad Ibn Hanbal used to do"

7.Being in others favor and helping them:
Good treatment classifies you as an obedient, beloved slave of Allah as the Prophet (peace be upon him) Muhammad says "The more you are in favor of others, the more you are beloved by Allah" as Allah says in the Quran "And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good" (Al-Baqarah:195)
I really wonder for that man who pays money to buy slaves, while he can buy those who are free by being good to them, for those (who treat other well) find many to be in their help.

8.Being Generous:
Offering money is the key for most of the closed doors that hinder you from reaching others hearts, especially in these days.

Now I will tell you a story about the magic of the merit of generosity.

In the conquest of Makkah, there was a man called "Safwan Ibn Umia". That man ran away after making all possible means in keeping the people of Islam and after making conspiracies to kill the Prophet (peace be upon him). Later on, the Prophet (peace be upon him) forgave him and he came back asking the Prophet (peace be upon him) to give him the time of two months to think about Islam and the Prophet (peace be upon him) said "You can take four months, not just two".

 

In spite of being an atheist, he accompanied the Prophet (peace be upon him) in the Hunain and Al Ta'if conquests. In Al Ta`if, while the Prophet (peace be upon him) was dividing the booties of the war, he noticed that man looking longingly to a vast land in which a large number of cattle were flocking. The Prophet (peace be upon him) asked him "Do you like it?" The man eagerly answered "Yes." The Prophet (peace be upon him) said "It is for you then." Safwan said "Only a prophet could behave as generously as you have to me. I believe that there is no God but Allah and that Muhammad is His prophet."

Notice how the Prophet (peace be upon him) found the missing key and succeeded in moving his heart. Some people behave stingily as if they see the ghost of poverty waiting to attack them once they think about being generous in offering money.

9.To have a good opinion of others and to give them an excuse :
Keeping an eye on others behavior is a bad merit that blocks your way to their hearts. On the contrary is to have a good opinion of them. So, try hard to give your brothers the excuse as much as you can. Concerning this merit, Ibn Al Mubarak says also "The believer is he who gives his brothers the excuse , and the hypocrite is he who seeks their slips."

10.Express your feelings… instantly:
If you loved someone, or felt good feelings about him, don't wait, just tell him at once. Regarding this, the Prophet (peace be upon him) said " If you felt the brotherly love of Islam towards any ,you should immediately go and tell him about your feelings." He added "It is the way relations are to be strongly indicated". Such love is to be blessed by Allah if it is for Allah's sake, not for any other personal affairs such as seeking high position, money, fame etc…. Unless this love is for Allah's sake, it is a fruitless kind of brotherhood then. When they meet each other on the Day of Judgement, they are not brothers any more but enemies, as Allah says in the Quran " Friends on that Day will be foes, one to another; except the Righteous." (Az-Zukhruf: 67)

The Prophet (peace be upon him) says "A man is in the company of whom he loved." By this he means that on the Day of Judgment, a person will be with whom he loved. So, we have to choose then between two kinds of societies, one is in enmity and the other is a kind brotherly one. Hence, we find that the Prophet (peace be upon him) associated the Makkan immigrants and the Medinan followers as brothers. It was a rare kind of brotherhood that even two brothers were to be buried together in one grave after being martyred in the conquests.

 

Means of brotherhood was always being indicated by the Prophet (peace be upon him) as he says "You are not allowed to enter heaven till you believe in Allah and you will not be true believers unless you love each other. Shall I tell you something to do that indicates love between you? It is to spread salutation of Peace among you."
The pity is that people are always either cruelly and harshly treating each other or extremely tender that they adore each other. Actually, it is a matter of striking a balance between heart and mind, something that differs according to the difference of characters and circumstances. It is absolutely a blessing given by Allah.

11.Sociability:
It is the art of being social. Here, a kind of misconception could exist between sociability and hypocrisy. Could you differentiate between the two meanings?

The Prophet (peace be upon him)'s wife, Aisha said "A man came to visit us, but to my surprise, once the Prophet (peace be upon him) saw him, he said "O…that ill- mannered man", but the Prophet (peace be upon him) changed completely once he sat with him. He welcomed the man warmly, smiling in his face. When the man left, I asked the Prophet (peace be upon him) about what had surprised me; how he considered this man as being bad, and how he talked to him in such warmth? The Prophet (peace be upon him) answered "Have you ever seen me behaving as a hypocrite?" He added "In the Day of Judgement, the worst degrees are for those whom people deserted for being mistreated by them."

Al Qurtubi differentiates between hypocrisy and sociability, regarding sociability as a desirable legal behavior, saying that sociability means sacrificing the worldly affairs for the sake of improving either life on earth or religion, or so as to improve both, while hypocrisy aims at sacrificing religion for the sake of the worldly affairs.

Hence, being sociable for ill-mannered people is aiming to achieve two purposes:

Firstly, to avoid being mistreated by them.

Secondly, being good to them could be guidance for them to step the right way. Compliments should be within worldly affairs only, never in religious affairs, otherwise, it will be a matter of hypocrisy.
To be sociable, means to be tender, smiling, praising to the other, intending in the meantime a legal benefit. The Prophet (peace be upon him) says "Being sociable, is as alms-giving." Ibn Battal says also "Sociability is an ethic of the believers; it is to show open-mindedness in treating others and to delicately speak to them. Both are important elements in seeking reasons for intimacy"

 

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Jealousy and its Cures

Jealousy and its Cures   Hasad (jealousy and envy) is among the most destructive emotions or feeling which a man may have towards his fellow human being. It causes him to wish evil for others and to be happy when misfortune befalls them. The Prophet (sallallahu alaihi wa-sallam) warned against envy by comparing it to fire that completely burns the wood. He (sallallahu alaihi wa-sallam) said: "Beware of jealousy, for verily it destroys good deeds the way fire destroys wood." [Abu Dawood] Hasad is a disease of the heart and it causes impurity to the heart, when Allah's Messenger (sallallahu alaihi wa-sallam) was asked who are the best of people? He (sallallahu alaihi wa-sallam) replied: "the one with a clean heart and truthful tongue." They asked: 'We understand a truthful tongue, but what does a clean heart mean?' he answered: 'It is the heart of one that is pious, pure, and is free of sin, transgressions, hatred and Hasad." [Ibn Majah] Hasad is such a dangerous characteristic that Allah revealed verses of the Qur'aan to be recited as a protection from the jealous, "Say: I seek refuge in the Lord of the dawn� from the evil of envious when he envies." [Soorah al-Falaq (113): 1] At-Tirmidhee narrated from al-Zubayr Ibn al-Awam that the Prophet (sallallahu alaihi wa-sallam) said: "There has come to you the disease of the nations before you, jealousy and hatred. This is the 'shaver' (destroyer); I do not say that it shaves hair, but that it shaves (destroys) faith�" [(Hasan) Jamee at-Tirmidhee (2434)] Hasad can cause the person to indulge in disbelief because it causes the individual to feel that Allah has not been fair with him; he forgets all the mercy and blessings which Allah has bestowed upon him. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "They are enemies for Allah's bounties." They asked: "Who are they?" He said: "Those who envy people for what Allah has given them of Bounty." [at-Tabaranee] Allah through His Absolute Wisdom has given some people more wealth, intelligence, beauty, strength, children, etc. than others. The believing Muslim should be content with what Allah has destined for him. Allah says: "Allah favored some of you over others with wealth and properties� Do they deny the favors of Allah?" [Soorah an-Nahl (16): 71] And: "Do they envy men for what Allah has given them of His Bounty?" [Soorah an-Nisa (4): 54] "It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks, so that some may employ others in their work. But the mercy of your Lord is better." [Soorah az-Zukhruf (43): 32] meaning mercy of Allah is better than the convenience of the world. The materials of this life do not make one superior to another in Allah's Judgment. True superiority lies in Taqwa (righteousness, fear of Allah). He said: "Surely, the most noble of you to Allah is the most God-fearing." [Soorah al-Hujurat (49): 13] "And the Hereafter with Your Lord is (only) for those who have Taqwa." [Soorah az-Zukhruf (43): 35] What belongs to the transient world is of no significance before Allah. The Prophet (sallallahu alaihi wa-sallam) said: "If this world were worth a mosquito's wing before Allah, He would not give a disbeliever a drink of water." [At-Tirmidhee] The favors of Allah in the world are a test; the more the favors, the more the tests. Al-Hasan al-Basri said: "Umar Ibn Khattab wrote this letter to Abu Musa al-Ash'ari, 'Be content with your provision in this world, for the Most Merciful has honored some of His servants over others in terms of provision as a test of both. The one who has been given plenty is being tested to see if he will give thanks to Allah and fulfill the duties which are his by virtue of his wealth�" [Ibn Hatim] Allah, the Exalted, has therefore forbidden us from desiring what other have, "Do not wish for what we have favored some of you over others." [Soorah an-Nisa (4): 32] In order to discourage envy, the Prophet (sallallahu alaihi wa-sallam) said: "Do not look to those above you. Look to those below you, as it will more likely remind you of Allah's favors bestowed on you." [Saheeh al-Bukharee and Saheeh Muslim] On another occasion, he said: "If one of you looks at someone wealthier and better built than him, he should also look at someone of lower standard than himself." [Saheeh Muslim] Islam permits Ghibtah What Islam permits in contrast to Hasad (destructive jealousy) is Ghibtah (envy that is free from malice), which means neither loving the loss of the blessing nor hating for it to remain with the person, but desiring the same for oneself without the removal of the blessing from others. The Messenger of Allah (sallallahu alaihi wa-sallam) said: "Envy is allowed in two cases, in case of a man whom Allah has given the Qur'aan and who recites it throughout night and day; and a man on whom Allah has bestowed wealth who gives it away throughout night and day." [Saheeh al-Bukharee and Saheeh Muslim] and he (sallallahu alaihi wa-sallam) also explained what may be said: "I wish I were given what he was given and did with it what he did." The Messenger of Allah (sallallahu alaihi wa-sallam) said: "The similitude of the people of this Ummah is like four individual. One whom Allah has given wealth and knowledge, so he handles his wealth with the knowledge. One whom Allah has given knowledge but not wealth and he says, 'Lord, should I have wealth like so-and-so I would have handled it like him.' So they both have the same reward. Such a person loves to have wealth like others so he can do good like others without wishing that the others lose their wealth. Another man, Allah has given him wealth but no knowledge and he spends his wealth in disobedience to Allah. And last, a man whom Allah has not given knowledge nor wealth but he says, 'Should I have wealth like so-and-so, I would spend it in the way he does.' So, both will have the same sin against them." [at-Tirmidhee and Ibn Majah] Some Reasons that cause a person to have Jealosy Anger and Malice: When one is hurt by someone for any reason, he is angered, and his anger produces malice and urge for revenge in the heart. The slave begins to desire harm for the other person, he enjoys when he sees him in hardships and he may further thinks that Allah has done it to him as an evil reward! And if the person is blessed with a gift, he grieves and this is Hasad, which does not harm the envied person but it hurts and destroys the Hasid (one who has Hasad) himself. In order to close the door to this evil Islam advises the Muslims to be forgiving in nature and control one's anger. Allah says in the Qur'aan: "Those who spend (in Allah's Cause) in prosperity and in adversity, who repress anger, and who pardon men. Verily, Allah loves the good doers." [Soorah al-Imran (3): 134] Arrogance, Pride and Love for fame: When a person achieves a high status and position in the society or gains wealth, he hates to see someone other than him compete or go ahead of him or be praised over him. So, he envies the former person. An example of this can be taken of the Jews and their Hasad towards Prophet Muhammad (sallallahu alaihi wa-sallam) for the Prophet-hood that Allah entrusted him with. Their envy made them reject the divine message given to him, because he was an Arab and not from the Children of Israel. It was their Hasad which caused them to make statements as such, "It is these that Allah as favored among us?" [Soorah al-Anam (6): 53] "And they say: 'Why is not this Qur'aan sent down to some great man of the two towns?" [Soorah az-Zukhruf (43): 31] and in Soorah al-Muminoon (23): 34, "If you were to obey a human being life yourselves, then verily, you indeed would be losers." This also shows one of the grave dangers of Hasad that Hasad hinders the person from following the truth and accepting advice from others just as the Hasad of the disbelievers prevented them from accepting Islam. Evil Nature of the person: Some people, even though they may not be harmed or threatened by other people's success, grieve when they hear about some good happening to others, and enjoy in their adversities. Neither do they seek progress for themselves nor do they wish others to progress!! Such kind of defect is difficult to cure for the reason behind their evil attitude is the evil nature of the person which does not allow him to accept other people's success. Repentance and Getting Rid of Jealousy Firstly, the believer should have sincerity in repenting from Hasad as Allah's Messenger (sallallahu alaihi wa-sallam) said: "Three things that every heart of a believer should not hate to have is sincerity in actions, rendering advise to leaders and holding to Jama'ah (community) of the Muslims, for their supplication surrounds everyone with them." [Ahmad and Ibn Majah] Second requirement to get rid of Hasad is to get rid of all those means which cause one to have Hasad like anger, hatred, love for the world and discontentment. Discontentment comes from the slave's ignorance of his Lord. If he recognizes his Lord with the attributes of Perfection, All-Knowledgeable and All-Just to his slaves, he would not be discontent and as a result would not develop Hasad. Imam Ibn Qayyim (rahimahullah) said: "It (contentment) opens the door of peace and security for the slave." It makes his heart pure from hatred, evil and malice. The more contented the person is, the purer his heart is. However, this does not mean that the slave should not make efforts to improve his situation. A slave should work to gain success and progress but he should not envy those whom Allah has granted more wealth or possession but he should be content with the decisions of Allah. Thirdly, the slave should turn towards the Qur'aan which is a healing for the diseases of the heart. Allah says: "O mankind! There has come to you a good advice from your Rabb and a healing for that in your chests." [Soorah Yunus (10): 57] Supplicate to Allah to purify your heart. Allah said in the Qur'aan: "And those who came after them say: 'Our Lord! Forgive us and our brethren who have preceded us in Faith and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful." [Soorah al-Hashr (59): 10] Give Sadaqah (charity) for it purifies the heart and sanctifies the soul. It is for this reason Allah said to His Prophet: "Take Sadaqah from their wealth in order to purify them and sanctify them with it." [Soorah at-Tawbah (9): 103] If thoughts of Hasad cross one's mind, he should seek refuge in Allah from the accursed Shaytan and busy himself with something that will dispel these insinuating whispers and thoughts. But if the Shaytan manages to instill Hasad in the hearts, then beware lest you say or do anything which will show Hasad. A person will not be brought to account for whatever crosses his mind, but he will be brought to account for what he says and does. Shaikh al-Islam Ibn Taymiyah said: "Nobody is free from Hasad, but the noble person hides it whilst the base person shows it." [Amraad al-Quloob] If you feel that you are jealous of a specific person, then buy him a gift, shake hands with him and give him salaams for Hasad is the result of hatred and the Prophet (sallallahu alaihi wa-sallam) said: "Shake hands, for this will dispel rancour, and exchange gifts and love one another, for this will dispel hatred." [Narrated by Maalik in al-Muwatta (1413)] Abu Hurayrah (radhi allahu anhu) narrated that the Prophet (sallallahu alaihi wa-sallam) said: "By Allah, in Whose Hand is my soul, you will never enter Paradise until you believe. And you will not believe unless you love one another. May I tell you something that if you do, you may love one another? Spread Salaam amongst yourselves." Ibn Abdul-Barr said: "This proves that Salaam can lift hatred and produce love." [Saheeh Muslim] "A Man from the People of Paradise will enter now..." Anas Ibn Malik (radhi allahu anhu) reported that he and other companions were sitting with the Messenger (sallallahu alaihi wa-sallam), who said: "A man from the people of Paradise will enter now." And a man from al-Ansar entered, with his beard dripping with water from Wudhu (ablution), and holding his sandals in his left hand. The following day, the Prophet (sallallahu alaihi wa-sallam) said the same thing and the same man entered. On the third day, the Prophet (sallallahu alaihi wa-sallam) again repeated his statement and the same man entered with water dripping and holding his sandals. When the Prophet (sallallahu alaihi wa-sallam) left, Abdullah Ibn Amr Ibn al-As (radhi allahu anhu) followed the man and said: 'I quarreled with my father and I swore I would not go to him for three days and night. Would you shelter me for these days?' the man replied: 'Yes.' Anas said: 'Abdullah said that he stayed with this man for three nights and he did not see him praying at night, but every time he moved and changed position in bed he would remember Allah saying, 'Allahu Akbar' Until Salat-ul-Fajr." Abdullah said: 'I didn't hear anything from him but good. When the three nights had passed� I said: 'O slave of Allah! I really didn't abandon my father nor was I angry with him. But, I heard the Messenger of Allah speaking of you on three separate occasions, the Prophet had said that a man from the people of Paradise would enter, and you were the one to enter on all the three times. So, I wanted to stay with you to see what you do so that I could follow you. But I have not seen you doing much. So what is that you do for Allah's Messenger (sallallahu alaihi wa-sallam) to say what he had said?' The man replied: 'It is nothing more than what you saw.' When it was time to leave, he called me back and said: 'Yes, it is nothing more than what you saw, except that I have no place in myself for ill-intentions or Hasad towards any Muslim and what Allah has given them.' Abdullah said: 'This is what has made you deserving of the praise and this is what we cannot do." [Musnad Ahmad] The righteous salaf were as fearful of their good deeds being squandered, or not being accepted, as the present generation is certain that their neglect would be forgiven.  [Hasan Al-Basri]

 

 

 

Short Temper

Anger is a tendency that comes from the Shaitan. Only Allah (SWT) knows how much evil and sin results from it. Hence Islam has a great deal to say about this negative characteristic and the Prophet (SAW) described remedies for ridding oneself of this problem and limiting its effects. These include the following:

Seeking refuge with Allah from the Shaitan. Sulaymaan ibn Sard said: "I was sitting with the Prophet (SAW), and there were two men swearing at one another. One of them was red in the face and the veins of his neck were standing out. The Prophet (SAW) said: 'I know a word which, if only he would say it, this (anger) would leave him. If he said, "A'oodhu billaahi min al-shaytaan (I seek refuge with Allah from the Shaitan),", this [anger] would leave him.'" (Reported by al-Bukhaari, al-Fath, 6/377).

He (SAW) also said:

"If a man gets angry and says 'A'oodhu billah (I seek refuge with Allah),' his anger will cease." (Saheeh al-Jaami' al-Sagheer, no. 695).

Keeping quiet. The Messenger (SAW) said:

"If any one of you gets angry, let him keep quiet." (Reported by Imaam Ahmad, al-Musnad, 1/239; Saheeh al-Jaami', 693, 4027).

Anger usually makes a person lose control, often to the extent that he may utter words of kufr (Allah forbid), or curses, or the word of divorce (talaq) which will destroy his family, or foul language that will earn him the enmity of others. Keeping quiet is the way to avoid all of these evils.

Keeping still. The Messenger of Allah (SAW) said:

"If any one of you gets angry, let him sit down if he is standing. If his anger goes away, (that is good), otherwise let him lie down."

The narrator of this hadeeth was Abu Dharr (RA), who told the following story: he was watering his animals at a trough, when some other people came along. He said, "Who among you will help Abu Dharr to water his animals and ....?" A man said, "I will," but he broke the trough. Abu Dharr was standing, so he sat down, then he lay down. Someone asked him, "O Abu Dharr, why did you sit down then lie down?" He said, "Because the Messenger of Allah (SAW) said … [and quoted the Hadith]." (The Hadith with the whole story is reported in Musnad Ahmad, 5/152. See also Saheeh al-Jaami', no. 694).

According to another report, Abu Dharr (RA) was watering his animals at a trough when another man made him angry, so he sat down… (Fayd al-Qadeer al-Mannaawi, 1/408).

One of the benefits of this Prophetic teaching is that it prevents the angry person from doing something crazy and out of control. An angry person could inflict harm or even kill – as we shall see shortly – or he could destroy property and so on. Sitting down makes it less likely that he will explode in this fashion, and lying down makes it even less likely that he will do something reckless or harmful. Al-'Allaamah al-Khattaabi (may Allah have mercy on him) said in his commentary on Abu Dawood: "The one who is standing is ready to move and destroy things. The one who is sitting is less likely to do so, and the one who is lying is not able to do anything of the sort. It seems that the Prophet (SAW) commanded the angry person to sit down or lie down in order to prevent him from doing anything that he would later regret. And Allaah knows best." (Sunan Abi Dawood wa ma'ahu ma'aalim al-sunan, 5/141)

Remembering the advice of the Messenger of Allah (SAW). Abu Hurayrah (SAW) reported that a man came to the Prophet (SAW) and said: "Advise me." He said: "Do not become angry." The man repeated his request several times, and each time the response was, "Do not become angry." (Reported by al-Bukhaari, Fath al-Baari, 10/465).

According to another report, the man said, "I thought about what the Prophet (SAW) had said, and I realized that anger is the source of all evil." (Musnad Ahmad, 5/373).

"Do not get angry, and Paradise will be yours." (A saheeh hadeeth. Saheeh al-Jaami', 7374. Ibn Hajar attributed it to al-Tabaraani. See al-Fath, 4/465).

Remembering what Allah (SWT) has promised to those who avoid the causes of anger and strive to control themselves is the best way to extinguish the flames of anger. The Prophet (SAW) has told us about this great reward:

"Whoever suppresses his anger at the time when he could express it openly, Allah will fill his heart with contentment on the Day of Resurrection." (Reported by al-Tabaraani, 12/453; Saheeh al-Jaami', 176).

Another immense reward is described in the Hadith: "Whoever suppresses his anger when he is able to vent it, Allah will call him before all the people on the Day of Resurrection and let him choose whoever of the hoor al-'iyn he wishes." (Reported by Abu Dawood, 4777, and others. Classed as hasan in Saheeh al-Jaami', 6518).

Knowing the high rank and distinction that is bestowed upon the one who controls himself. The Messenger of Allah (SAW) said,

"The strong man is not the one who can wrestle another to the ground; the strong man is the one who can control himself when he is angry." (Reported by Ahmad, 2/236. The hadeeth is agreed upon).

The more angry a person gets, the more highly valued is his self-control. The Prophet (SAW) said:

"The real strong man is the one who gets intensely angry, so that his face reddens and his hair stands on end, but he suppresses his anger." (Reported by Imaam Ahmad, 5/367; classed as hasan in Saheeh al-Jaami', 3859).

The Prophet (SAW) used an incident that took place in front of his Sahabah as an opportunity to reinforce this lesson. Anas (RA) reported that the Prophet (SAW) passed by some people who were wrestling, and asked, "What is this?" They told him, "So-and-so is a strong man. No one challenges him but he beats them at wrestling." The Prophet (SAW) said,

"Shall I not tell you who is stronger than him? A man who is mistreated by another, but suppresses his anger, has defeated his own shaytan and the shaytan of the one who mistreated him." (Reported by al-Bazzaar. Ibn Hajar said that its isnaad is hasan. Al-Fath, 10/519).

Following the guidance of the Prophet (SAW) with regard to anger.

He is our example, and his attitude towards anger is clearly demonstrated in many ahaadeeth, of which one of the most famous was reported by Anas (RA), who said: "I was walking with the Messenger of Allah (SAW), and he was wearing a Najraani cloak with a stiff collar. He was accosted by a Bedouin who pulled his cloak roughly. I looked at the Prophet's (SAW) neck and saw the marks left by the collar. The Bedouin said: 'O Muhammad, give me some of the wealth of Allah that you have!' The Prophet (SAW) turned to him and smiled, and ordered that he should be given something." (Reported by al-Bazzaar. Ibn Hajar said that its isnaad is hasan).

Another way in which we may follow the example of the Prophet (SAW) is by making our anger for the sake of Allah (SWT), when the limits set by Allah (SWT) are violated. This is the worthy kind of anger. The Prophet (SAW) became angry when he was told about the imaam who was putting people off praying because his recitation was too long. He became angry when he saw a curtain decorated with pictures of animate creatures in 'Aisha's (RA) house. He became angry when Usamah (RA) spoke to him about the Makhzoomi woman who was guilty of theft, and said to him, "Are you interceding concerning one of the punishments prescribed by Allah?" He became angry when he was asked questions he disliked. His anger was only for the sake of Allah (SWT).

Knowing that suppressing anger is one of the signs of taqwa (piety).

Allah (SWT) has praised certain people in His Book, and the Prophet (SAW) highly commended them. There have been prepared for them Gardens as wide as the heavens and the earth. One of their characteristics is that they

"… spend (in Allah's Cause - deeds of charity, alms, etc.) in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers)." (Al-Imran 3:134)

These are the people whose good qualities Allaah has mentioned, people whom others admire and want to catch up with. Another of their characteristics is that

"...when they are angry, they forgive." (Ash-Shura 42:37)

Paying attention when one is reminded.

Anger is something natural, with regard to which people differ. It may be very hard for a person not to get angry, but a sincere person, if he becomes angry and is reminded about Allah (SWT), will remember Him and will stay within the limits that He has prescribed. Some examples of this follow.

Ibn 'Abbaas (RA) reported that a man asked permission to see 'Umar (RA), and permission was given. The man said, "O son of al-Khattaab, by Allah, you are not giving us much, and you are not ruling us fairly!" 'Umar (RA) became so angry that he was about to hit the man, but al-Hirr ibn Qays (who was among the people sitting with 'Umar) said, "O Ameer al-Mu'mineen, Allah said to His Prophet (SAW):

'Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them).' (Al-A'raf 7:199),

and this man is one of the foolish." By Allah, 'Umar (RA) did not take the matter any further when this was recited to him. He adhered to the words of Allah (SWT) (Reported by al-Bukhaari, al-Fath, 8/304).

This is how the Muslim should be, not like the evil hypocrite who, when he got angry and was told about the hadeeth of the Prophet (SAW), and was advised by one of the Companions of the Prophet (SAW) to seek refuge with Allaah from the Shaytaan, said, "Do you think there is something wrong with me? Do you think I am crazy? Go away!" (Reported by al-Bukhaari, al-Fath, 1/465).

We seek refuge with Allah (SWT) from failure. Ameen!

Knowing the bad effects of anger.

The bad effects of anger are many, harming both the self and others. A person may swear and utter obscenities, and may hit others, lashing out with no control. It may even lead to killing. The following story contains a lesson.

'Alqamah ibn Waa'il reported that his father (may Allah be pleased with him) told him: "I was sitting with the Messenger of Allah (SAW) when a man came along, leading another by a twisted rope. He said, 'O Messenger of Allah, this man killed my brother.' The Messenger of Allah (SAW) asked, 'Did you kill him?' He said, 'Yes, I killed him.' He asked, 'How did you kill him?' He said, 'He and I were hitting trees to make the leaves fall (so we could use them for animal fodder). He swore at me, so I got angry and hit him on the side of the head with an axe, and I killed him.'…" (Reported by Muslim in al-Saheeh, 1307).

Even if anger does not go as far as this, there may still be broken bones and injuries. If the person with whom a man is angry runs away, he may turn his anger upon himself, tearing his clothes, slapping his cheeks, falling unconscious, or breaking dishes and furniture.

One of the worst things that result from anger and cause social ills and family breakdown is talaq (divorce). Ask many of those who have divorced their wives how and when it happened, and they will tell you, "It was in a moment of anger."

Lives are shattered and children are lost as a result. Feelings of regret and failure haunt people's minds, and life becomes bitter – all because of anger. If only they had remembered Allah (SWT) and come back to their senses, restrained their anger and sought refuge with Allah (SWT) from the Shaitan, what happened would not have happened. Going against shari'ah only ever results in loss.

The physical harm that results from anger is very serious, as the doctors describe, such as thrombosis, high blood pressure, fatal heart attacks, diabetes, etc.

We ask Allah (SWT) for good health. Ameen!

The angry person should think about himself at the time of anger.

If the angry person could see himself in the mirror at the time of anger, he would despise himself and how he looks when his color changes, he shakes uncontrollably, his face reddens, the veins of his neck stand out and he behaves like a crazy person. He would be put off by his own appearance, but it is well known that the ugliness that exists inside a person is even worse than any that may appear on the outside. How happy the Shaitan must be when someone is in this state!

We seek refuge with Allah (SWT) from the Shaitan and from failure. Ameen!

Du'aa'.

This is the believer's constant weapon. He asks his Lord to rid him of evils, problems and bad characteristics, and he seeks refuge with Allah (SWT) from falling into the pit of kufr and wrongdoing caused by anger, because one of the three qualities which will save a person from Hellfire is being just and fair both at times of contentment and at times of anger. (Saheeh al-Jaami', 3039). One of the du'aa's of the Prophet (SAW) was:

"Allaahumma bi 'ilmika'l-ghaybi wa qudratika 'ala'l-khalqi aheeni ma 'alimta'l-hayaata khayran li, wa tawaffani idha 'alimta'l-wafaata khayran li. Allaahumma wa as'aluka khashyataka fi'l-ghaybi wa'l-shahaadah, wa as'aluka kalimat al-ikhlaasi fi'l-ridaa wa'l-ghadab, wa as'aluka'l-qasda fi'l-faqri wa'l-ghinaa, wa as'aluka na'eeman la yanfad, wa qurrata 'aynin la tanqati', wa as'aluka'l-ridaa bi'l-qadaa', wa as'aluka bard al-'aysh ba'd al-mawt, wa as'aluka ladhdhat al-nadhr ila wajhika wa'l-shawqa ilaa liqaa'ik, fi ghayri darraa' mudirrah wa laa fitnati mudillah. Allaahumma zayyinnaa bi zeenati'l-eemaan wa'j'alnaa hudaatan muhtadeen"

(O Allah, by Your knowledge of the Unseen and Your power over all creation, keep me alive so long as You know life is good for me, and bring about my death when you know death is good for me. O Allah, I ask You to make me fear You in secret and in the open, I ask You to make me speak sincerely at times of contentment and at times of anger, I ask You to make me be moderate in poverty and in wealth, I ask You for a blessing that does not end, contentment that never ceases, and for acceptance of Your decree. I ask You for a good life after death, and I ask You for the joy of looking upon Your face and the longing to meet You, with no harmful adversity or misleading trial (fitnah). O Allah, adorn us with the beauty of faith, guide us and let us be a means of guidance for others)." (Reported by al-Nisaa'i in al-Sunan, 3/55; and by al-Haakim. Saheeh al-Jaami', 1301).

Praise be to Allah, Lord of the Worlds.

                                             

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