Do not try to run away from trials and tribulations, but endure them with patience. They cannot be avoided, and there is nothing for it but to endure them with patience.
How can you expect the whole of this world, and all that has been created therein, to undergo change and transformation just to suit your convenience?
The Prophets are the best of all creatures, yet they have always had to suffer afflictions and so it is for their followers, those who tread in their footsteps as they walk along their highway, emulating their example.
“It is not imagined that one can have noble character except if it is founded upon four pillars:
The First: Sabr (Patience)
The Second: ‘Iffah (Chastity)
The Third: Shujaa’ah (Courage)
The Fourth: Adl (Justice)
Patience, inspires him to be tolerant, control his anger, endure the harms that he receives from others, to be forbearing and deliberate in his decisions. It motivates him to be gentle and not to be rash or hasty.
Chastity, inspires him to avoid every imprudent characteristic, whether in statement or action, and encourages him to have a sense of modesty and integrity which is the epitome of all good. It prevents him from fornication, stinginess, lying, backbiting and spreading tales to cause separation and discord between the people.
Courage, inspires him to have a sense of self esteem, to emphasize high and noble manners and to make it apart of his natural disposition. It also encourages him to exert himself and to be generous, which is in essence, true courage and it leads to strong will and self determination. It encourages him to distance himself from his ardent lowly desires, to control his anger, and to be forbearing because by such, he can control his temper, take it by the reins and curb his violent and destructive behavior just as the Messenger () said:
“The Strong is not the one who can wrestle his opponent to the ground but rather the strong is the one who can control himself when he gets angry.”
This is true genuine courage and it is the sole trait that the slave utilizes to conquer his opponent.
Justice, encourages him to be impartial in his behavior with people and to be moderate between the two extremes of negligence and extremism. It motivates him to be generous and kind which is the middle course between absolute degradation and arrogance, and to make this apart of his disposition and makeup. It encourages him to be courageous which is the middle course between cowardice and imprudence, and to be forbearing which is the middle course between extreme unnecessary anger and ignominy.
These four virtuous characteristics are the axis and provenance of all noble manners and the foundation of all repugnant and ignominious characteristics are built upon four pillars:
The First: Jahl (Ignorance)
The Second: Dhulm (Oppression)
The Third: Shahwah (following ones lowly desires)
The Fourth: Ghadab (Anger)
Ignorance, allows him to view good in the form of evil and evil in the form of good, and to consider that which is complete to be incomplete and that which is incomplete to be complete.
Oppression, causes him to put things in places which are not appropriate for them, so he gets angry when its time to be happy and he is happy when its time to be angry. He is ignorant and hasty when its time to be deliberate and deliberate when its time to be hasty, he is stingy when it is time to be generous and generous when its time to be stingy. He is weak when it is time to be courageous and assume responsibility, and he assumes responsibility when it is time to take a step back (and let someone else undertake the initiative). He is gentle and lenient when it is time to be harsh and firm and he is harsh and firm when it is time to be lenient. He is humble when it is time to be superior and arrogant when it is time to be humble.
Following (his) lowly desires, encourages him to be diligent in obtaining that which the soul ardently desires, to be stingy and greedy. It encourages him to adorn himself with all types of despicable and imprudent characteristics.
Anger, incites him to be arrogant, jealous, envious, to hold enmity of others and to be imprudent and shameless.
The foundation of these four repugnant and blameworthy characteristics are two pillars:
“Then remember Me; I will remember you. Be grateful to Me, and do not reject Me”
(al-Baqarah 2:152).
And He has told us that only those who are grateful to Him truly worship Him:
“… and be grateful to Allâh, if it is Him you worship”
(al-Baqarah 2:172)
Allâh has mentioned gratitude alongside îmân, and has made it clear that He gains nothing from punishing His people if they give thanks to Him and believe in Him:
“What can Allâh gain by your punishment, if you are grateful and you believe?…”
(an-Nisâ’ 4:147)
In other words: if you carry out the duties for which you were created, namely gratitude and îmân, why should Allâh punish you?
Allâh has divided people into two categories, the people of gratitude (shukr) and the people of ingratitude (kufr). The thing most disliked by Him is kufr and the people of kufr, the thing most liked by Him is gratitude and the people of gratitude:
“We showed him (i.e. man) the way: whether he be grateful or ungrateful (rests on his will).”
(al-Insân 76:3)
According to the Qur’ân, the Prophet Sulaymân (AS) said:
“… This is by the grace of my Lord! – to test me whether I am grateful or ungrateful! And if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is free of all needs, Supreme in honour!”
(an-Naml 27: 40)
And Allâh said:
“And remember! your Lord caused to be declared (publicly): ‘If you are grateful, I will add more (favours) unto you; but if you show ingratitude, truly My punishment is terrible indeed’”
(Ibrâhîm 14:7).
“If you reject (Allâh), truly Allâh has no need of you; but He likes not ingratitude from His slaves: if you are grateful, He is pleased with you…”
(az-Zumar 39:7).
There are many âyât in the Qur’ân where Allâh makes a contrast between gratitude (shukr) and ingratitude (kufr). For example:
“Muhammad is no more than a Messenger: many were the Messengers that passed away before him. If he died or were slain, will you then turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allâh, but Allâh (on the other hand) will swiftly reward those who (serve Him) with gratitude”
(Āl ‘Imrân 3:144).
The rewards of gratitude
The reward of gratitude is unlimited:
“ …If you are grateful, I will add more (favours) unto you…”
(Ibrâhîm 14:7)
In contrast, other rewards and divine favours are conditional upon His will, for example, relief from poverty:
“… but if you fear poverty, soon will Allâh enrich you, if He wills…”
(at-Tawbah 9:28 )
Answering prayers:
“Nay – on Him would you call, and if it be His Will, He would remove (the distress) which occasioned your call upon Him…”
(al-An‘âm 6:41).
Rizq (sustenance, provision):
“… He gives Sustenance to whom He pleases”
(ash-Shura 42:19).
Forgiveness:
“… He forgives whom He wills, and He punishes whom He wills…”
(al-Fath 48:14).
Divine mercy:
“Again will Allâh, after this, turn (in mercy) to whom He will…”
(at-Tawbah 9:27).
But Allâh has made the reward for gratitude free from any conditions, as in:
“… And swiftly shall We reward those that (serve Us with) gratitude”
(Āl ‘Imrân 3:145).
“But Allâh will swiftly reward those who (serve Him) with gratitude”
(Āl ‘Imrân 3:144).
Iblîs and gratitude
When the enemy of Allâh realized the virtue of gratitude, he made his main aim to keep people away from it:
“‘Then will I assault them from before them and behind them, from their right and their left: nor will You find, in most of them, gratitude (for Your mercies).’”
(al-Ā‘râf 7:17)
Allâh has described the people of gratitude as being very few:
“… But few of My slaves are grateful!”
(Sabâ’ 43:13).
Gratitude and ‘ibâdah
Allâh explained in the Qur’ân that the only people who truly worship Him are those who give thanks (gratitude) to Him, so those who are not among the people of gratitude are not among the people of ‘ibâdah:
“… and be grateful to Allâh, if it is Him you worship”
(al-Baqarah 2:172)
He instructed His slave Mûsâ (AS) to accept what He had bestowed upon him with gratitude:
“…O Mûsâ! I have chosen you above (other) men, by the mission I (have given you) and the words I (have spoken to you): take then the (revelation) which I give you, and be of those who give thanks.”
(al-Ā‘râf 7:144)
Allâh has told us that His pleasure may be attained through gratitude:
“… If you are grateful, He is pleased with you…”
(az-Zumar 39:7).
Allâh praised Ibrâhîm (AS) for being grateful for His favours:
“Ibrâhîm was indeed a model. Devoutly obedient to Allâh, (and) true in faith, and he joined not gods with Allah. He showed his gratitude for the favours of Allâh, Who chose him, and guided him to a straight way.”
(an Nahl 16:120 121)
Allâh mentioned that gratitude is the purpose of creation:
“It is He Who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and affection: that you may give thanks (to Allâh).”
(an-Nahl, 16:78 )
“Allâh had helped you at Badr, when you were a contemptible little force; then fear Allâh; thus may you show your gratitude.”
(Āl ‘Imrân 3:123).
As well as being the purpose of creation, gratitude was also the purpose of sending the Prophet ( ):
“Then remember Me; I will remember you. Be grateful to Me, and do not reject Me.”
(al Baqarah 2:152).
source * The book - Patience and Gratitude : Ibn Qayyim al-Jawziyyah رحمة الله عليه[/QUOTE]
“My God
how gentle you are with me
in spite of my great ignorance
and how merciful You are with me
in spite of my ugly deeds”
(Ibn Ata’Allah)
014.034 And He giveth you of all that ye ask for. But if ye count the favours of God, never will ye be able to number them. And ‘If ye give thanks I will surely give you increase”
Giving Thanks in Taqleef
“None is sincere in his love of God, unless he patiently endures the blows of his lord”
(Maulana Jalludin Rumi)
Rumi defines and highlights the Sufi path as a test. The purpose of the discipline and the ensuring of rough treatment purposed to being similar to that of ‘gold being bought to the boil and bringing the scum to the top’
So in the eye and understanding of the travellers of this world, everything is good. Whether it is poverty or wealth, whether it is a state of suffering or ease.
There is a famous instance of three Sufi masters visiting Rabia Al Adawiyya when she fell ill. It is related that Hasan Basri, Malik Dinar, and Shaqiq Balkhi, God Most High have mercy on them, went to visit Rabi’a, God have mercy upon her. The conversation turned to the question of sincerity as they attempted to offer her solace
Hasan said, “None is sincere is his claim to love God, unless he patiently endures the blows of his Lord”
Rabi’a said, “This talk stinks of egoism.”
Shaqiq attempting to elevate the answer and definition said, “None is sincere is his claim to love God unless he is not grateful for the blows of his master.”
Rabi’a said, “We need something better than this.”
Malik Dinar said, “None is sincere is his claim to love God unless he does not delight in the blows of his master.”
Rabi’a said, “We need something better than this.”
They said, “Now you speak.”
Rabi’a said, “No one is sincere in his claim to love God, unless he forgets the blows in beholding his lord
From enduring
To giving thanks
To delighting
To forgetting the tribulation in your love for Allah[/QUOTE]
لسانك لا تذكر به عورة امرئ *** فكلّـك عورات وللناس ألسـن
وعينك إن أبدت إليك معايباً *** فدعها وقل : يا عين للناس أعينُ
Let not your tongue mention the shame of another
For you yourself are covered in shame and all men have tongues.
If your eye falls upon the sins of your brother
Shield them and say: “O my eye! All men have eyes!”
A young student of Religion, visited Shaykh Saleem al Ashkabadi, he mentioned to the Shaykh, how he had spent time in the companionship of several Scholars and religious luminaries. He was disappointed to find the Characters of all these men to be deficient.
Shaykh Saleem al Ashkabadi responded: " My son I once had a young man just like yourself, visit me. He had been married several times. The reason he gave for the failure of his marriages, was that his wives had all been deficient in character.
'So I said to him; 'My son the first time one might blame the wife. The second time he might once again have the misfortune of maryying a woman who is deficient in character. But surely after the third failed marrriage, common sense dictates that you start looking at yourself, and reflect whether the deficiencies lie within your own character. '
'If a man seeks a perfect wife then he must learn how to be a perfect husband. Likewise if one is searching for a perfect teacher, then he must first learn how to be a perfect student."
When Shaykh Junayd al Baghdadi رحمة الله عليه was aged seven, Shaykh Sari Saqti رحمة الله عليه took him on the pilgrimage to Mecca. At the mosque a group of religious leaders were discussing the meaning of thankfulness. Each leader expressed his own view. Then Shaykh Sari رحمة الله عليه said to Junayd رحمة الله عليه “you must express your view.”
Junayd رحمة الله عليه said “Thankfulness means not using the blessings and gifts he has bestowed on you, as the means of disobeying his commands, nor as the motive for disobeying his commands.”
The leaders congratulated him for speaking so well, and they agreed that no finer definition of thankfulness could be devised. His uncle said “It is becoming plain that your special gift from God is your tongue.” Junayd رحمة الله عليه wept at these words. Then Shaykh Sari رحمة الله عليه asked “Where did you acquire this gift?” Junayd رحمة الله عليه answered: “from listening to you.”[/QUOTE]
Imam Hassan al Banna رحمة الله عليه Said: "Happininess, which everyone is longing for, streams to them from their own minds and hearts, and likewise, the hardship
surrounding them, and from which they try to escape, befalls them from their hearts as well."
* Source..."Stop Worrying, relax and be happy" authored by the Egytian Scholar Muhammad al Ghazali رضي الله عنه.[/QUOTE]
Sufyan al Thawri رحمة الله عليه said, " He who knows himself will not be harmed by the praise
of men."
On another occasion he said to yusuf ibn Asbat, " Whenever I do you a favour I am more please with it than you are because I regard it as one of the blessings of God upon me. Consequently, I give thanks to God. Unless I see my favour in this light my gratitude will be false."
Source* "The Mysteries Of Almsgiving" By Imam al Ghazali رحمة الله عليه.[/QUOTE]
A king had three ministers. He called them out and said, “Go to my garden. I want you to fill this bag with all kinds of fruits and vegetables.”
The first minister said, “I have to obey him. He is my king, so I’ll do my best for him.”
The second said, “Ah, I know he’s not going to care much about it. He’s probably not even going to look at it.”
The third one said, “He’s not even going to look at all.” So he took some leaves and grass and put them in.
The king got his army and told them to take them to jail and leave them with the bags they had collected. No food, no drink, only that bag.
The first one was enjoying himself and thanking Allah.
The second one was in hardship.
The third one could not last. He died.
We are in this world like this. The angel of death will come to us and we will die. We will go to the grave. We have nothing except what we have done. How much did you work? How much did you obey? How much did you sacrifice? How much have you guided? This is what is going to light up your grave. This is going to make you answer the three questions smoothly. This is going to allow you to have a spacious grave.[/QUOTE]
Wahb bin Ward رضي الله عنه Said: " Even if you should stand in salah like a pillar, that salaah
will not benefit you in the least until such time that you carefully ascertain what enters your stomach, haraam or halaal."
Source* Fazaile Tijaarat , of Shaykh ul Hadeeth Zakariyyah رضي الله عنه.[/QUOTE]
Shaykh Zakariyyah relates the following in his book Fazail e Tijaarat.
Sayyidina Anas رضي الله عنه reports, saying: " There were two brothers during the time of Rasulullah One of them regularly came to visit Nabi ,( to learn), While the other used to work. One day the working brother complained to the Nabi about his brother (who did not work). Rasulullah replied: " You complain to me about his not doing anything but perhaps you are receiving your sustenance (rizq)
because of him."
At Gangoh, there used to be a certain Munshi Muhammad Hussain Faizabadi, who managed a bookshop for my father. His job was to attend to clients orders, prepare
parcels and attend to posting. My uncle, Maulana Muhammad Ilyas رحمة الله عليه, used to
be almost always in Ibaadah.
He would either be busy with voluntary prayers or recitation of the Quran or some other deed. One day Munshi Saheb got annoyed with my uncle, and harshly scolded him: " Why don't you come and take an interest in the bookshop? You pass the whole day unproductively."
When my Father came to hear of this, he called and reprimanded him for hs outburst. And finally he said: " Munshi saheb, I sincerely believe that whatever Allah has given me of food and drink is because of the presence of this (righteous) man. Do not scold him at all."[/QUOTE]
This cannot be undone and I am sure it will be greatly appreciated.
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