Abu Sulayman, (may Allah be pleased with him), said; " Abandoning one of the appetites of the lower self is more beneficial for the heart then fasting or praying for a year."
source...Dealing With Lust And Greed....author Shaykh Abd al-Hamid Kishk.[/QUOTE]
Aasiyah, the wife of Fir'own. Her Eeman in Allah thrived under the shadow of someone that said, "I am your Lord, Most High!" When news reached Fir'own of his wife's Eeman he beat her and commanded his guards to beat her. They took her out in the scalding noon heat, tied her hands and feet and beat her perpetually. Who did she turn to? She turned to Allah! She prayed, "My lord, build for me a home with you in Paradise and save me from Fir'own and his deeds and save me from the
transgressive people."
It was narrated that when she said this, the sky opened for her and she saw her home in Paradise. She smiled. The guards watched astonished, she's being tortured and she smiles? Frustrated, Fir'own commanded a boulder to be brought and dropped on Aasiyah, to crush her to death. But Allah took her soul before the boulder was brought and she became an example for all the believing men and women till the end of time:
[And Allah has set forth an example for those who believe: the wife of Fir'own (Pharaoh) - when she said, "My Lord, Build for me a home with You in Paradise, and save me from Fir'own and his deeds, and save me from the transgressive-disbelieving people.] -Tahreem 66/11
In the hadith of Jibreel, when he came to the Prophet (SAL ALLAHU ALAYHI WA SALLAM) and asked him about Islam, Eeman, and Ihasan, the Prophet SAL ALLAHU ALAYHI WA SALLAM said about Eeman, "Eeman is to believe in Allah, His angels, His books, His Messengers, the Final Day, and the divine decree, the good and the bad thereof." For the past few weeks we have been reflecting on this hadith, only glimpses. Today we shall conclude with the last article of Eeman: to believe in the Divine decree, the good and the bad thereof.
As you and I travel though life we find ourselves in one of two situations. Either something good is happening in our lives and in which case - as Muslims- our role is to thank Allah for the blessing. Or something bad is happening to us, something we dislike and our role here is to be patient (Sabr). This is the formula for a happy life, a life cruising towards the pleasure of Allah. Sabr or Shukr, the worry stops here.
The Messenger of Allah (SAL ALLAHU ALAYHI WA SALLAM) said, "Strange is
the affair of the Mu'min (the believer), verily all his affairs are good for him. If something pleasing befalls him he thanks (Allah) and it becomes better for him. And if something harmful befalls him he is patient (Saabir) and it becomes better for him. And this is only for the Mu'mmin "
Ibn Al-Jowzee said, "If this Dunya was not a station of tests it would not be filled with sicknesses and filth. If life were not about hardship, then the Prophets and the pious would have lived the most comfortable of lives. Nay, Adam suffered test after test until he left the Dunya. Nuh cried for 300 years. Ibrahim was thrown into a pit of fire and later told to slaughter his son. Ya'qub cried until he became
blind. Musa challenged Fir'own and was tested by his people. Eeasa had
no provision except the morsels his disciples provided him with. And Muhammad (Sal Allahu Alayhi wa Sallam) met poverty with patience, his uncle - one of the most beloved relatives to him - was slain and mutilated and his people disbelieved in him ... and the list of Prophets and the pious goes on and on."
What happens to us happens by the will of Allah. It is an article of our Eeman in Qada' and Qadr that we are pleased with Allah's choice, Good or seemingly bad it is all the test of this Dunya. How could we imagine that we shall not be tested when those who were better than us suffered what they suffered. They however came away with the pleasure of Allah, Subhaanahu wa Ta'Aala.
Al Hasan ibn Arafah narrated, "I visited Imam Ahmad ibn Hanbal after he was whipped and tortured. I said to him, "O Abu Abdillaaah, you have reached the station of the Prophets!" He said, "Keep quiet. Verily, I saw nothing more than people selling their Deen. And I saw scholars that were with me sell their Faith. So I said to myself, 'Who am I, what am I. What am I going to say to Allah tomorrow when I stand in front of Him and He ask me, "Did you sell your Deen like the others did?" So I looked at the whip and the sword and chose them. And I said, "If I die I shall return to Allah and say: 'I was told to say that one of Your Characteristics was something created but I did not.' After that, it will be up to Him - either to punish me of be Merciful on me."
Al-Hasan ibn Arafah then asked, "Did you feel pain when they whipped you?" He said "Yes, I felt the pain up to 20 lashes then I lost all feeling (They whipped him over eighty times). After it was over I felt no pain and that day I prayed Dhuhr standing."
Al-Hasan ibn Arafah started weeping when he heard what had happened. Imam Ahmad questioned him, "Why are you crying? I did not lose my Eeman. After that why should I care if I lose my life?" They were better than us but this was how they were tested.
Let us discuss some facts about these tests of life, the good and the bad that befalls us:
§ Much of what befalls us - the hard times - is the direct result of ourown sins. Allah Ta'aala says [And whatever misfortune befalls you it is because of what your hands have earned. And He pardons much.] - Sura 42/30
Muhammad ibn Seereen used to say when his debts piled up and he felt sad, "I know that the cause of this sadness is a sin I committed over 40 years ago."
§ People understand that when something bad happens it is a test from Allah. But dear Brothers and Sisters, the good things that happen to us are also a test.
Allah ta'aala says [And we tested them with good (blessings) and evil (calamities) in order that they might turn back] - A'raf 7/168
Abd alMalik ibn Ishaq said, "There is no one that is not tested with health and prosperity to measure how thankful he is (Shukr)."
And the Companion - AbdurRahman ibn 'Awf (RADI ALLAHU ANHU) said, "We
were tested with hardship and were patient. And then we were tested with prosperity and we were not patient. Because of this Allah states:
[O ye who believe! Let not your wealth or your children divert you from the remembrance of Allah. And whosoever does that, then they are the losers.] - Munafiqun 63/9
§ Patience must happen from the beginning, not three days later or one day later, at the first news of the calamity, when it first happens. The Prophet (SAL ALLAHU ALAYHI WA SALLAM) said, "Verily patience (is only Sabr when practiced) at the first hit (of news)."
§ There are things that contradict Sabr. Tearing ones shirt, for example, slapping ones face, slapping hands, shaving ones head, and cursing and wailing. Umm Salamah narrates: I heard the Messenger of Allah (SAL ALLAHU ALAYHI WA SALLAM) say, "Any Muslim that says when a calamity befalls him that which Allah commanded him: To Allah we belong and to him we return. O Allah reward me in this calamity and give me better then it - (any Muslim that says this) Allah will grant him better than (that which he lost)." - Muslim
§ These tests and hardships wash our sins. Aisha (RADI ALLAHU ANHA) said, "Verily fever sheds sins like a tree sheds leaves."
§ The hardships that befall us distinguish the believers from the insincere. Shumayt ibn Ajlaan said, "The pious and the ungrateful are hidden by health. Yet when calamities befall the two men are separated (by how they react)."
Allah says in the Quran [Alif/Laam/Meem..Do people think that they will be left alone because they say, "We believe," and will not be tested? Indeed We tested those who (lived) before them] Al-Ankaboot 29/1-3
Part II: Towards Sabr
Ali (RADI ALLAHU ANHU) said, "Verily Sabr is to Eeman what the head is to the body. When the head is cut off, the body falls. (He then raised his voice) Verily there is no Eeman for he who has no Sabr (patience)."
There are three types of Sabr that the Muslim must have:
a. Sabr in the obedience of allah. For example, One must be patient and perform their Fajr at it's time.
b. Sabr in not disobeying Allah. Like someone might say, "I just have to insult him." No, we are command by He who gave us our tongues to not follow the whispers of Shaytaan. And we must have Sabr in not disobeying Allah.
c. Sabr in what Allah Decrees on us. For example, if our child was to pass away we should be patient and seek the reward of Allah in our patience and say only that which is pleasing to Allah.
There are two keys. If we understand them we shall open the door to Sabr
in our lives:
The First Key: know that our souls, families and wealth do not belong to us, they belong to Allah. He gave it to us as a loan to see what we would do with it. And when he takes it back He is taking back what belongs to Him. We had nothing before the blessing and we'll have nothing after it. We did not create the blessing from nothing, so how can we claim that it belongs to us.
The Second Key: We are on a journey and the destination is the hereafter - Paradise or Hell. We shall be leaving the Dunya behind us and we'll come back to Allah by ourselves. This is what needs our focus. And if Allah is pleased with us then no worry. If He is not pleased with us then all worry.
Let me draw your attention to a verse. Listen carefully. Allah revealed:
[Guard strictly the (five obligatory) prayers, especially the middle Salah and stand before Allah in obedience.]- alBaqarah 2/238
The verses before this deal with divorce. The verses after it deal with divorce. Why was this verse placed in the middle?
The Ulama' have suggested, Wa Allaahu a'lam, that in the hard times that a person goes through (especially in a divorce) they should not forget the remembrance of Allah, the Salah. And it is that Salah coupled with Sabr that will pull them through.
[O you who believe! Seek Help in Patience and Salah. Truly, Allah is with those that are patient.]-Baqarah 2/153
In conclusion, Allah ta'ala wants us to give pass on the following good news:
[And give good news to the patient who, when afflicted with calamity say, "Truly, to Allah we belong and truly, to Him we shall return."/They are those on whom the Salawat (i.e. the blessing and forgiveness) of their Lord is upon them, and who shall receive His Mercy, and it is they who are the guided ones] -Baqarah 2/157
Allah promised anyone who wants to work on his or her patience three things: Forgiveness, Mercy, and guidance. Who could ask for more?
"If you make intense Supplication and the timing of the answer is delayed,
do not despair of it;
His reply to you is guaranteed'
but in the way he chooses,
not the way you choose,
and at the moment he desires;
not the moment you desire..."
“The secret of happiness is to count your blessings while others are adding up their troubles”
“Envy is counting the other fellows blessings instead of your own”
“Count your blessings. Once you realize how valuable you are and how much you have going for you, the smiles will return, the sun will break out, the music will play, and you will finally be able to move forward the life that God intended for you with grace, strength, courage, and confidence.”
“Include a few moments of quite time into your daily schedule;
Breath deeply, evaluate your thoughts, delete the negative ones
and reset your mind to a positive perspective by
counting your blessings."[/QUOTE]
When someone criticises or disagrees with you a small ant of hatred and antagonism, is born in your heart. If you do not squash that ant at once, it may grow
into a snake, or even a dragon.
Allahs generosity is connected to Gratitude, and Gratitude is linked to increase in His generosity. The generosity of Allah will not stop increasing unless the Gratitude of the servant ceases.
As for thankfulness [shukr], the basic guidance on the subject is contained in the words of Allah (Almighty and Glorious is He) :
If you are thankful, I will surely give you more; but if you are ungrateful, My punishment is terrible indeed. (14:7)
This is reinforced by the traditional report, transmitted on the authority of 'Ata' (may Allah the Exalted bestow His mercy upon him), who said:
"I entered the presence of [the Prophet's widow] 'A'isha (may Allah be well pleased with her), and said: 'Tell us about the most amazing experience you ever had in the company of Allah's Messenger (Allah bless him and give him peace).' She wept at first, but then she said: 'Was there anything at all about him that was not a marvelous wonder? He came to me one night, and snuggled up beside me in my bed [firashi] until his skin was touching my skin. But then he said: 'O daughter of Abu Bakr, let me go, so that I may devote myself to the worship of my Lord.'
"She said: 'So I told him: "I love your nearness, but I prefer to respect your dearest wish." I therefore allowed him (Allah bless him and give him peace) to take his leave of me. So he got up, found a skin container full of water, and performed his ritual ablution [tawadda'a], pouring a considerable amount of water in the process. Then he stood erect, and started to perform the ritual prayer [qama fa-salla]. He wept as he did so, until his tears were streaming down onto his chest. Then he adopted the bowing posture [raka'a], and shed more tears. Then he prostrated himself [sajada], and again he wept. Then he raised his head, and wept still more. He went on like this (Allah bless him and give him peace) until Bilal (may Allah be well pleased with him) arrived on the scene, and so he told him about the ritual prayer [salat].
"'I then said: "O Messenger of Allah, what causes you to weep, when Allah has forgiven you your earlier and later sins?" To this he replied (Allah bless him and give him peace) :
"'"Should I not be a thankful servant ['abd shakur]? Why should I not do it, since Allah (Almighty and Glorious is He) has sent down to me the words of revelation:
Surely in the creation of the heavens and the earth, and the alternation of night and day, and the ship that runs upon the sea with that which is of use to human beings, and the water which Allah sends down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and the distribution of the winds, and the clouds set in orderly array between heaven and earth -- surely there are signs for people who can understand. (2:164) "'"
According to those who specialize in ascertaining the actual facts [ahl at-tahqiq], the true nature of thankfulness [haqiqat ash-shukr] is the acknowledgment of the benefaction of the benefactor [ni'mat al-mun'im], with an attitude of humility. In accordance with this meaning, Allah (Exalted is He) has described Himself as being the Most Thankful One [ash-Shakur] in the widest sense, that is to say, in the sense that He rewards His servants for their thankfulness. For the recompense of thankfulness [jaza' ash-shukr] is also called thankfulness [shukr], just as Allah (Almighty and Glorious is He) has said:
And the recompense of an evil is an evil just like it. (42:40)
It has also been said that the true nature of thankfulness [haqiqat ash-shukr] is the act of praising the beneficent person [muhsin] by mentioning his beneficence [ihsan]. The servant's thankfulness [shukr] to Allah (Exalted is He) is therefore expressed through the praise he offers to Him, by mentioning His beneficence [ihsan] toward His servant. As for the thankfulness [shukr] of the Lord of Truth (Glory be to Him) toward His servant, it is expressed through the praise He confers upon him, by making it known that he has acted beneficently for His sake. Furthermore, the beneficence [ihsan] of the servant represents his worshipful obedience to Allah, while the beneficence [ihsan] of the Lord of Truth (Glory be to Him) represents His bestowal of gracious favor [in'am] upon His servant. When the thankfulness [shukr] of the servant is genuine, it is not only a matter of utterance by the tongue, but also the heart's acknowledgment of the Lord's bestowal of gracious favor [in'am ar-Rabb].
Moreover, thankfulness [shukr] can be subdivided into several categories, namely:
1. Thankfulness expressed by the tongue [shukr bi'l-lisan]. This constitutes the acknowledgment of the benefaction [ni'ma] with an attitude of humble acceptance [istikana].
2. Thankfulness expressed by the body and the limbs [shukr bi'l-badan wa 'l - arkan]. This is the characteristic indication of loyalty and readiness to serve [al-wafa' wa 'l-khidma].
3. Thankfulness expressed by the inner feeling [shukr bi'l-qalb]. This requires a careful balance between the visible display of appreciation and the constant preservation of a sense of reverence.
It has also been said that thankfulness of the eyes [shukr al-'ainain] means that you overlook any fault you notice in your companion, while thankfulness of the ears [shukr al-udhunain] means that you ignore any fault you hear him accused of possessing.
In the simplest terms, thankfulness [shukr] means that you do not disobey Allah (Exalted is He) by misusing His gracious favors.
Here is another saying that clearly deserves to be quoted:
"Thankfulness [shukr] may mean the thankfulness of the learned scholars [shukr al-'alimin], in which case it will be among the subjects they discuss.
"Thankfulness [shukr] may mean the thankfulness of the dedicated worshippers
[shukr al-'abidin], in which case it will be a feature of their actions.
"Thankfulness [shukr] may mean the thankfulness of those who know by direct intuition [shukr al-'arifin], in which case it will be expressed through their honest devotion to Him (Almighty and Glorious is He) in all their states and conditions. It will be expressed through their firm conviction that whatever is good in their experience, and whatever is manifested from them in the way of worshipful obedience, servitude, and remembrance of Him (Almighty and Glorious is He), is entirely due to His enabling guidance [tawfiq], His gracious favor, His help, His power and His strength (Almighty and Glorious is He). It will be expressed through their detachment from all of that, and their total absorption [fana'] in Him. It will be expressed through their acknowledgment of their own inability, deficiency and ignorance, and then through their humble submission to Him (Almighty and Glorious is He) in all conditions and circumstances."
It was Abu Bakr al-Warraq (may Allah the Exalted bestow His mercy upon him) who said:
"Thankfulness for a gracious favor [shukr an-ni'ma] means feasting one's eyes on the gift received, while preserving a sense of reverence."
As someone else once put it:
"Thankfulness for a gracious favor [shukr an-ni'ma] means that you regard yourself as no more deserving of it than a parasite [tufaili]."
It was Abu 'Uthman [al-Hiri] (may Allah the Exalted bestow His mercy upon him) who said:
"Thankfulness [shukr] is the conscious awareness [ma'rifa] of the fact that you are quite incapable of thankfulness."
Let us also consider the following wise sayings:
"Thankfulness for thankfulness [ash-shukr 'ala 'sh-shukr] is more complete than simple thankfulness [shukr]. This means that you regard your thankfulness as the result of His enablement [tawfiq], and you have received that enablement on account of the gracious favors bestowed upon you, so you give thanks to Him for the thankfulness He has enabled you to experience. Then you thank Him for the thankfulness-upon-thankfulness [shukr ash-shukr], and so on ad infinitum."
"Thankfulness [shukr] is the attribution of blessings to their Master [Mawla], with an attitude of humble submission to Him."
It was al-Junaid (may Allah the Exalted bestow His mercy upon him) who said:
"Thankfulness [shukr] means that you do not look upon yourself as worthy of the gracious favor you have received."
In several wise sayings, the meaning of the simple adjective shakir [thankful; grateful] is contrasted with the significance of the intensive form shakur [very thankful; most grateful; extremely appreciative]. For instance:
"The person who is simply thankful [shakir] is someone who gives thanks for what is available [mawjud], while the person who is very thankful [shakur] is someone who gives thanks for what is unavailable [mafqud]."
"The person who is simply thankful [shakir] is someone who gives thanks for the provision of benefit [naf'], while the person who is very thankful [shakur] is someone who gives thanks for the withholding of benefit [man']."
"The person who is simply thankful [shakir] is someone who gives thanks for the granting of gifts ['ata'], while the person who is very thankful [shakur] is someone who gives thanks for trial and tribulation [bala']."
"The person who is simply thankful [shakir] is someone who gives thanks in response to immediate delivery [badhl], while the person who is very thankful [shakur] is someone who gives thanks when delivery is subject to deferment [matl]."
It was [Abu Bakr ibn Jahdar] ash-Shibli (may Allah the Exalted bestow His mercy upon him) who said:
"Thankfulness [shukr] means focusing attention on the source of the benefit [mun'im], not focusing attention on the benefit [ni'ma] itself."
Someone else had this to say on the subject:
"Thankfulness [shukr] means firmly securing the bonds of that which has been found [qaid al-mawjud], and then hunting for that which is still missing [said al-mafqud]."
It was Abu 'Uthman [al-Hiri] (may Allah the Exalted bestow His mercy upon
him) who said:
"The thankfulness of the common folk [shukr al-'amma] is for food and drink and clothing, while the thankfulness of the elite [shukr al-khawass] is for the spiritual values [ma'ani] conferred upon their hearts."
Allah (Almighty and Glorious is He) has told us:
And few of My servants are very thankful. (34:13)
[The Prophet] David (peace be upon him) once said:
"My God [Ilahi], how can I thank You, when my thankfulness to You [shukri la-ka] is itself a blessing from among Your gracious favors [ni'ma min ni'ami - ka]?"
So Allah (Blessed and Exalted is He) conveyed to him by way of inspiration [awha ilai-h] : "Now you have thanked Me indeed! [al-ana qad shakarta-ni]."
To quote another wise saying:
"If your hand is too short to extend remuneration, let your tongue dwell at length on the expression of thanks [shukr]."
When Idris (peace be upon him) was given the good tiding of forgiveness, he is said to have asked for life. "Why?" he was asked, so he explained: "So that I may be able to thank Him, for I was previously working for forgiveness." The angel thereupon spread its wing, and carried him up to heaven.
It is said that one of the Prophets [Anbiya'] (peace be upon them all) once passed by a small stone, from which a large amount of water was gushing forth. He was astonished at the sight, but Allah caused the stone to let him know that it could speak, so he asked it about its condition. It told him: "Ever since I heard Allah (Almighty and Glorious is He) speak of:
a Fire of which the fuel is men and stones. (66:6)
I have been weeping from fear of it." So that Prophet (peace be upon him) offered a prayer of supplication, pleading with Him to grant that stone asylum from the Fire. Allah (Almighty and Glorious is He) thereupon conveyed to him by way of inspiration [awha ilai-h] : "I have already granted it asylum from the Fire." That Prophet then continued on his way. When he returned later on, he found that the water was still gushing from the stone, but even more copiously than on his previous visit. He was bewildered, but Allah (Exalted is He) again caused the stone to let him know that it could speak, so he said to it: "Why are you still weeping, when Allah has already forgiven you?" The stone explained: "That was the weeping of sorrow and fear, but this is the weeping of thankfulness [shukr] and joy."
"One who is thankful [shakir] is in the presence of superabundance [mazid], because he is going through the experience of receiving gracious favor [ni'ma], for Allah (Exalted is He) has told us:
If you are thankful, I will surely give you more. (14:7)
"And one who is patient [sabir] is in the presence of Allah, taking shelter with Him (Exalted is He), because he is going through the experience of suffering trial and tribulation [bala']. Allah (Exalted is He) has told us:
Surely Allah is with those who are patient. (2:153)"
"Praise [hamd]," it has been said, "is for the very breaths we breathe, while thankfulness [shukr] is for the blessings of the senses."
In the words of the authentic tradition [al-khabar as-sahih] :
The first of those invited to enter the Garden of Paradise will be those who are constantly praising Allah [al-hammaduna li'llah].
"Praise [hamd]," it has also been said, "is for what He has prevented, while thankfulness [shukr] is for what He has brought into being."
The following story was told by one of the righteous:
"In the course of one of my journeys, I caught sight of an old man, who was far advanced in age, so I asked him about his condition. He responded by telling me: 'In the early part of my life, I was deeply in love with a cousin of mine, the daughter of my paternal uncle, and she was equally in love with me, so it was agreed that I should marry her. [When she entered my chamber] on the night of her bridal procession [zifaf], I said to her: 'Come, let us spend the whole of this night in worship, as a way of giving thanks to Allah [shukran li'llah] (Almighty and Glorious is He) for having brought us together.' So we performed the ritual prayer [sallaina] throughout that night, and neither of us paid any attention to the other. Then, when the second night came around, we spent the whole of it in similar fashion. This came to be our constant practice, so that now, after seventy or eighty years have gone by, we are still in that same state every night.' His wife was with him at the time, so he turned to her and asked her: 'Is that not just the way it is, O So-and-so?' To this the old woman replied: 'It is just as the old man told you.'"
* * * * * * *
This brings us to the end of the section concerning thankfulness [shukr].
Praise be to Allah, the Lord of All the Worlds! [al-hamdu li'llahi Rabbi'l-'alamin].
This cannot be undone and I am sure it will be greatly appreciated.
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