The People of the Cave

“We have adorned everything on earth, in order to test them, and thus distinguish those among them who work righteousness. Inevitably, We will wipe out everything on it (the earth), leaving it completely barren.  Why else do you think we are telling you about the people of the cave, and the numbers connected with them? They are among our wondrous signs.

When the youths took refuge in the cave, they said, Oh Our Lord, shower us with Your mercy, and bless our affairs with Your guidance. We then sealed their ears in the cave for a predetermined number of years. Then we resurrected them to see which of the two parties could count the duration of their stay therein. We narrate to you their history truthfully. They were youths who believed in their Lord, and we increased them in their guidance.

We strengthened their hearts when they stood up and proclaimed: Our Lord is the Lord of the heavens and the earth. We will never worship any other god beside Him. Otherwise, we would be far astray. Here are our people setting up gods besides Him. If only they could provide any proof to support their stand! Who is more evil than the one who fabricates lies and attributes them to God?

They said to each other: Since you wish to avoid them, and their worshiping of other than God, let us take refuge in the cave. May your Lord shower you with His mercy and direct you to the right decision. And you could see the sun when it rose coming from the right side of their cave, and when it set, it shone on them from the left, as they slept in the hollow thereof. This is one of God's portents. Whomever God guides is the truly guided one, and whomever He sends astray, you will not find for him a guiding teacher. You would think that they were awake, when they were in fact asleep. We turned them to the right side and the left side, while their dog stretched his arms in their midst. Had you looked at them, you would have fled from them, stricken with terror. When we resurrected them, they asked each other, How long have you been here? We have been here one day or part of the day, they answered. Your Lord knows best how long we stayed here, so let us send one of us with this money to the city. Let him fetch the cleanest food, and buy some for us. Let him keep a low profile, and attract no attention. If they discover you, they will stone you, or force you to revert to their religion, then you can never succeed.

We caused them to be discovered, to let everyone know that God's promise is true, and to remove all doubt concerning the end of the world. The people then disputed among themselves regarding them. Some said, Let us build a building around them. Their Lord is the best Knower about them. Those who prevailed said, We will build a place of worship around them.

Some would say, They were three; their dog being the fourth, while others would say, Five; the sixth being their dog, guessing at the unseen. Others said, Seven, and the eighth was their dog. Say, My Lord is the best Knower of their number. Only a few knew the correct number. Therefore, do not argue with them; just go along with them. You need not consult anyone about this. And do not say: I will do this tomorrow, without saying, if God Wills. And, if you forget to do this, you must immediately remember your Lord and say, “It may be that my Lord guides me unto a nearer way of truth than this”. They stayed in their cave three hundred years, increased by nine. Say [To them], God is the best Knower of how long they stayed there. How clearly He sees, and hears (everything)!  There is none beside Him as Lord and Master, and He never permits any partners to share in His Kingship.”

[Surah Al-Kahf (The Cave) – Ayahs 7-26]

Closer and closer

Truly you [people] love this fleeting world and neglect the life to come. On that Day there will be radiant faces, looking towards their Lord, and on that Day there will be the sad and despairing faces of those who realize that a great calamity is about to befall them. Truly, when the soul reaches the collarbone; when it is said, ‘Could any charm-healer save him now?’ when he knows it is the final parting; when his legs are brought together: on that day he will be driven towards your Lord. He neither believed nor prayed, but denied the truth and turned away, walking back to his people with a conceited swagger. Closer and closer it comes to you. Closer and closer still… Does the human think he will be left alone? Was he not just a drop of spilt-out sperm, which became a clinging form, which God shaped in due proportion, fashioning from it the two sexes, male and female? Does He who can do this not have the power to bring the dead back to life?

[Surah Qiyamah - Chapter 75, Verses 20-40]

The Inevitable Happening

When the sun is shrouded in darkness, when the stars are dimmed, when the mountains are set in motion, when pregnant camels are abandoned, when wild beasts are herded together, when the seas boil over, when souls are sorted into classes, when the baby girl buried alive is asked for what sin she was killed, when the records of deeds are spread open, when the sky is stripped away, when Hell is made to blaze and Paradise brought near: then every soul will know what it has brought about. I swear by the planets that recede, move, and hide, by the night that descends, by the dawn that softly breathes: this is the speech of a noble messenger. 

[Surah Takweer, Verses 1-19]

Divine Speech - The Irresistible Reality of Monotheism

“Say, ‘Praise be to God and peace on the servants He has chosen. Who is better: God, or those they set up as partners with Him? Who created the heavens and earth? Who sends down water from the sky for you– with which We cause gardens of delight to grow: you have no power to make the trees grow in them– is it another god beside God? No! But they are people who take others to be equal with God. Who is it that made the earth a stable place to live? Who made rivers flow through it? Who set immovable mountains on it and created a barrier between the fresh and salt water? Is it another god beside God? No! But most of them do not know.

Who is it that answers the distressed when they call upon Him? Who removes their suffering? Who makes you successors in the earth? Is it another god beside God? Little notice you take! Who is it that guides you through the darkness on land and sea? Who sends the winds as heralds of good news before His mercy? Is it another god beside God? God is far above the partners they put beside him! Who is it that creates life and reproduces it? Who is it that gives you provision from the heavens and earth? Is it another god beside God?’

Say, ‘Show me your evidence then, if what you say is true.’ Say, ‘No one in the heavens or on earth knows the unseen except God.’ They do not know when they will be raised from the dead: their knowledge cannot comprehend the Hereafter; they are in doubt about it; they are blind to it. So the disbelievers say, ‘What! When we and our forefathers have become dust, shall we be brought back to life again? We have heard such promises before, and so did our forefathers. These are just ancient fables.” 

[Surah Naml: Ayahs 59-68]

The Wisdom of Shah Abdul Aziz (R.A.)

“I have mentioned a story regarding this poem in my autobiography, [Aap Biti] which I heard from my elders. The translation of the poem is:

Drench the prayer mat in wine when the perfect (kamil) murshid orders such,

For indeed the salik (traveler) is ignorant of the stations of the Path.

The story that I heard is that one of the students of Shah ‘Abd al-’Aziz Dehlawi [The Son of Shah Waliullah R.A – The Famous Scholar of India] asked him the meaning of this poem, so the shaykh said: “Remain occupied in studying and imparting knowledge. What concern do you have with such things?” However, when the student insisted, Shah ‘Abd al-’Aziz handed him ten rupees and told him to go to such and such an inn and ask the keeper if there are any women available? The student first of all became absorbed in thought. However, as he had asked himself regarding the poem and had insisted on understanding its meaning, he went to the place.

On reaching there and asking, the keeper said: “A beautiful girl has just arrived and she is in that room. I will go and speak to her and return to you.” The keeper went and spoke to the woman. He then told the student to return at night. When he arrived there at night, the woman was seated head lowered and crying. The student became extremely surprised and told her that he had not forced her or pressured her. The woman, however, began to sob more and the student was left in a conundrum. After one hour, she said: “I am oppressed and repressed. I have been without food for so many days. I have been wandering for so many days. My husband left me and there is no news of where he is. I have been looking for him for two to three months.” The student then asked the woman her husband’s name and where he is from. When she informed him, it became clear that the lost husband was the student himself. He then asked her to reveal her face and look up.

On doing so, they both recognized each other — the husband had left home in want of knowledge. He then remained with the woman that night in that place. In the morning he came to the service of Shah ‘Abd al-’Aziz and said that the poem was completely true.

[An Excerpt from “Shari’ah wa Tariqah ka Talazum" by Maulana Muhammad Zakariyya Kandhelwi (R.A.) - Original Article published on www.deoband.org]

Regarding 'Ubudiyyah' (Worship)

"The heart is inherently dependent on Allah in two ways: from the point of view of worship, which is the ultimate goal, and from the point of view of seeking His help and relying upon Him, which are the means to that end. The heart cannot be sound, or succeed, or find joy, or be happy, or feel pleasure, or be good, or be at peace, or find tranquility, except by worshipping its Lord, loving Him and returning to Him. Even if it attains all that it can enjoy of created things, it will not feel at peace or find tranquility, because it has an inherent need for its Lord, for He is the focus of its worship, love and seeking, and this is the only way to attain joy, happiness, pleasure, peace and tranquility …

…For if a person is helped to attain what he loves, seeks, desires and wants, but he does not worship Allah, he will never achieve anything but sorrow, regret and suffering. He can never be free of the pain and hardship of this life except through loving Allah sincerely, so that Allah becomes his ultimate desire and he loves Him for what He is, and he loves anyone or anything else only for His sake, and he does not love anything for its own except Allah. If he does not achieve this (level of love), he has not properly understood the true meaning of "La illaha ill Allah" or of tawhid or of 'ubudiyyah or of loving Allah. There is something lacking in his iman and tawhid, and he will suffer pain, regret and anguish accordingly."

The highest degree of love is tatayyum (total enthrallment). The lowest degree is 'alaqah (attachment), when the heart is attached to the beloved: then comes sabahah (infatuation), when the heart is poured out: then gharam (passion), when love never leaves the heart: then ashaq (ardent love), and finally tatayyum. When we say that a person is enthraled, as it were, by Allah, it means that he worships Allah, because enthrallment is like enslavement to the beloved.

When a person submits to another even though he dislikes him, this is not worship or enslavement: when he loves someone but is not subservient to him, as a man might love his child or friend, this is not worship or enslavement either. Either of them alone is not enough when it comes to worshipping Allah. Allah must be more important than all else. Nothing is deserving of complete love and submission except Allah. Love for anything other then Allah is corrupt love, and veneration of anything except Allah is false veneration. Allah says:

"Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred: the wealth that you have gained: the commerce in which you fear decline: or the dwellings in which you delight - are dearer to you then Allah, or his messenger, or the striving in His cause - then wait until Allah brings about His Decision … " [Al-Qur'an 9:24]


[Ibn Taymiyyah (R.A.)]

Wala Wal Bara (Alliance and Disavowal)

“By Allaah, if I fasted all day without eating, prayed all night without sleeping, spent all of my wealth in the Path of Allah, died the day I died, but had no love in my heart for those who obey Allaah and no hatred in my heart for those who disobey Allaah, none of this would benefit me in the least.”  Abdullaah Ibn ‘Umar (radiallahu anhuma) 

Shaykhul-Islaam Ibn Taymiyyah said: 

“The declaration of ‘laa ilaaha illallaah’ requires not to love and hate, except for the sake of Allaah; neither should there be any walaa and baraa, except for the sake of Allaah; and that one should love and hate that which Allaah loves and hates.” 

Linguistically the word walaa’ implies: love, help and drawing close. And baraa’ is its opposite. Another term that is frequently used for baraa’ is the term ‘adaa (enmity). 

The technical meaning of walaa and baraa: 

Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, said: 

“Wilaayah (closeness) is the opposite of ‘adaawah (enmity). The root of wilaayah is love and intimacy, and the root of ‘adaawah is enmity and being distant.” 

Shaykh ‘Abdul-Lateef aalush-Shaykh, rahimahullaah, said: 

“The root of walaa is love and the root of ‘adaa is enmity. From them both spring actions of the hearts and the limbs. Those [actions] that enter into the reality of walaa and baraa include: the giving of help, socialising, co-operation, jihaad, migrating, and their like.” 

So walaa and baraa are necessary consequences of the kalimah – as is proven from the Book and the Sunnah. Some of the evidences from the Book of Allaah include:- 

“Let not the Believers take the unbelievers as intimate friends and helpers (awliyaa) in preference to the Believers. Whoever does so will never be helped by Allaah in any way; unless you fear a danger from them. And Allaah warns you against punishment from Himself. And to Allaah is the final return.” [Soorah Aal-'Imraan 3:28]. 

“Say: If you do love Allaah, follow me. Allaah will love you; forgive you your sins. Allaah is Oft-Forgiving, Most Merciful. Say: Obey Allaah and the Messenger, but if they turn away, then know that Allaah does not love the unbelievers.” [Soorah Aal-'Imraan 3:31-32]. 

“They desire that you reject faith and disbelieve; as they have rejected faith, and thus that you all become equal and like one another. So do not take intimate friends from amongst them, until they believe and migrate in the Path of Allaah.” [Soorah an-Nisaa 4:89]. 

“O you who Believe! Do not take the jews and the christians as friends and protectors; they are friends and protectors one to another. Whoever takes them as friends is one of them. Indeed, Allaah does not guide a wrong-doing people.” [Soorah al-Maa'idah 5:51]. 

“O you who Believe! Whoever turns back from his Religion; know that in his place Allaah will bring a people whom He loves and who love Him; humble towards the Believers, and stern against the unbelievers, fighting in the Path of Allaah and not fearing the blame of the blamers.” [Soorah al-Maa'idah 5:54]. 

The Prophet sallallaahu ‘alayhi wa sallam said: 

“Be sincere to every Muslim, and dissociate from the unbelievers.” 

“The strongest hand-hold of faith is to love and hate for the sake of Allaah.” 

“The strongest hand-hold of faith is to have allegience and closeness (walaa) and enmity and dissociation (‘adaa) for the sake of Allaah; and to love and hate for the sake of Allaah.” 

Ibn ‘Abbaas radiallaahu ‘anhuma said: 

“Whoever loves for Allaah’s sake and hates for Allaah’s sake; has walaa for Allaah’s sake and ‘adaa for Allaah’s sake will recieve, because of this, Allaah’s allegience and closeness (wilaayah). A person will not experience the taste of faith – even if he prays and fasts in abundance – until he is like this. Today the people in general base their friendships upon worldy affairs, but this will not benefit them at all [i.e. in the Hereafter].” 

Shaykh ‘Abdur-Rahmaan ibn Hasan said about the above saying: 

“It will not benefit them, rather it will actually harm them; just as Allaah, the Exalted, said: 

“Friends on that day will be enemies one to another; except the pious.” [Soorah az-Zukhruf 25:67]. 

Shaykh Sulaymaan ibn ‘Abdullaah, rahimahullaah, also commented: 

“His saying: ‘has walaa for Allaah’s sake’ explains the necessity of loving for the sake of Allaah, which means: expressing allegience. It also indicates that mere love alone is not sufficient. Rather, it is essential that along with this love, there should be allegience, which is a necessary consequence of this love. This entails assisting, honouring, respecting and being with those whom you love inwardly and outwardly. His saying: ‘and ‘adaa for Alaah’s sake’ explains the necessity of hating for the sake of Allaah, which means: displayig enmity by actions such as jihaad against the enemies of Allaah; dissociation from them; and being far from them, both inwardly and outwardly. It indicates to the fact that mere hatred in the heart does not suffice. Rather it is essential, that along with this, there should be a manifestation of its requirements; just as Allaah, the Most High, said: 

“Indeed there is for you an excellent example in the Prophet Ibraaheem and those with him, when they said to their people: Indeed we are free from you and whatever you worship besides Allaah; we have rejected you, and there has arisen between us and you enmity and hatred, until you believe and worship Allaah alone.” [Soorah al-Mumtahanah 60:4].” 

Walaa’ and Baraa’ and the Creed of Ahlus Sunnah wal Jammah 

Ibn Taymiyyah, rahimahullaah, said: “It is upon the Believer to have enmity for Allaah’s sake and allegience for Allaah’s sake. If the person is a Believer, then it is upon him to show allegience to him; even if he is wronged by him. This is because wrong-doing does not cut-off the allegience [which is required] by faith (al-mawaalaatul-eemaaniyya) 

h) Allaah, the Most High, said: 

“And if two parties from amongst the Believers fight each other, then make peace and reconciliation between them.” [Soorah al-Hujuraat 49:9]. So they are considered to be brothers, along with the fact of them fighting and transgressing against each other; and the order is given to make reconciliation between them. So the Believer should consider: That it is obligatory to show allegiance to a Believer, even if he wrongs you and over-steps the limits concerning you. Whereas it is obligatory to shoe enmity to the unbeliever, even if he gives you things and shows kindness to you. Indeed Allaah sent the Messengers, and revealed the Books so that the whole way of life would be for Allaah; so that His awliyaa would be loved, His enemies would be hated, and that honour and reward would be for His awliyaa, and dishonour and punishment would be for His enemies. 

If a person combines in him both good and evil; obedience and disobedience; righteousness and wickedness; Sunnah and bid’ah; then he is deserving of allegiance and reward in proportion to what he has of good, and he is deserving of enmity and punishment in proportion to what he has of evil. So it may be that a person possess what warrants both honour and dishonour, and he possess some of this and some of that. This is just like a thief that is poor; whose hand is cut off for what he has stolen, but he is given what wll satisfy his needs from the storage of charity. So this is a fundamental principle that is agreed upon by Ahlus-Sunnah wal-Jamaa’ah; but is opposed by the Khawaarij, the Mu’tazilah, and those that agree with them.” 

The people are of three catagories with regards to walaa and baraa:- 

[1]: Those whom we should sincerely love and have allegience for; showing no enmity towards them whatsoever: The people of this catagory are the true Believers; the Prophets, the truthful ones, the martyrs, and the righteous. 

[2]: Those whom we should purely hate and have enmity for, without showing love and allegience to them: In this catagory fall the unbelievers, the mushriks, the hypocrites, the apostates and the athiests. And this is the case, even if such people are closely related: 

“You will not find any people who believe in Allaah and the Last day loving those who resist Allaah and His Messenger; even though they were their fathers, or their sons, or their brothers, or their relatives.” [Soorah al-Mujaadalah 58:22]. 

“O you who believe! Do not take as intimate friends and protectors your fathers and your brothers, if they love unbelief over faith. And if any do so, then they are the wrong doers.” [Soorah at-Tawbah 9:23]. 

However, this does not negate being just to them, nor treating them kindly when possible, nor giving to them their rights, nor desiring guidance for them. Rather, these things are prescribed, either as obligations or recommendations. 

[3]: Those who are to be loved and shown allegiance to from one angle, but are to be hated and shown enmity to from another angle: In this category fall the sinful and disobedient ones from amongst the Muslims. So we should love due to what they possess of faith (eemaan), and hate them for what they have of sins and disobedience to Allaah; providing such sins are not the greater type of unbelief (kufr) or shirk. Loving them requires sincerely advising them; as well as commanding them with good and forbidding them from evil. 

Summing up the creed of Ahlus-Sunnah in this matter: 

Shaykhul-Islaam Ibn Taymiyyah said: 

“As for praise and censure, love and hate, allegiance and enmity – these are things for which Allaah sent down His proof; and His proof is His Book. So whosoever is a Believer (mu’min), then it is obligatory to show allegiance to him; whatever group he is from. But whosoever is an unbeliever (kaafir), then it is obligatory to show enmity to him; whatever group he is from … Whoever has in him both faith and wickedness; he is given allegiance in proportion to his faith, and shown enmity to in proportion to his wickedness. He is not expelled from [the fold] of faith in totality merely because of committing sins and acts of disobedience; as is the view of the Khawaarij and the Mu’tazilah.” 

[Taken from the excellent article on www.muftisays.com]

The Perseverance of our Scholars

It was related that when Ibn Taymiyyah was being transported by the ruler’s representative to prison in Alexandria, a bystander saw him and said: “My master, this is the time for patience.”

So, Ibn Taymiyyah looked at him and replied: “Rather, this is the time to be thankful. By Allah, such joy and happiness are descending upon my heart at this moment that if it was divided between the people of Sham and Egypt, there would be some left over, and if I had that amount in gold and distributed it, it would not equal even a tenth of the blessing that I am experiencing.”

Later on, on Monday the 6th of the month of Sha’ban 726 AH, he was again arrested on orders from the ruler, and was ordered transferred to the Citadel Prison in Damascus. When he first learned of this, he said: “I was waiting for this, and this contains great benefit.” When he was later in the prison, he said: “If this prison was exchanged for its weight in gold, I would not consider this to be enough to repay this blessing I am in and the good that it has brought me.”

When he entered the grounds of the Citadel Prison in Damascus, he stood and looked at its walls, reciting the verse: {“…So a wall will be put up between them with a gate therein. Inside it will be mercy, and from the outside, it will be torment.”} [al-Hadid; 13]

Advice of Luqman, The Wise (upon whom be peace)

“We endowed Luqman with wisdom: ‘Be thankful to God: whoever gives thanks benefits his own soul, and as for those who are thankless––God is self-sufficient, worthy of all praise.’

Luqman counselled his son,

‘My son, do not attribute any partners to God: attributing partners to Him is a terrible wrong.’ We have commanded people to be good to their parents: their mothers carried them, with strain upon strain, and it takes two years to wean them. Give thanks to Me and to your parents– all will return to Me.

If they strive to make you associate with Me anything about which you have no knowledge, then do not obey them. Yet keep their company in this life according to what is right, and follow the path of those who turn to Me. You will all return to Me in the end, and I will tell you everything that you have done. [And Luqman continued], ‘My son, if even the weight of a mustard seed were hidden in a rock or anywhere in the heavens or earth, God would bring it [to light], for He is All Subtle and All Aware.

Keep up the prayer, my son; command what is right; forbid what is wrong; bear anything that happens to you steadfastly: these are things to be aspired to. Do not turn your nose up at people, nor walk about the place arrogantly, for God does not love arrogant or boastful people. Go at a moderate pace and lower your voice, for the ugliest of all voices is the braying of donkeys.’

[Humankind], do you not see how God has made what is in the heavens and on the earth useful to you, and has lavished His blessings on you both outwardly and inwardly?”

[The Glorious Quran: Chapter 31, Verses 12-20]

The Unavoidable Obstacle

In ‘Madarij as-Salikin’ (1/218-222), Ibn al-Qayyim has a section about the obstacles that Satan puts into the path of the one who chooses to live his life for Allah. He mentions the six commonly known obstacles in the order that they will be thrown into the path of the believer, such that whoever passes through one obstacle is then faced with the next (disbelief, followed by innovation in religion, followed by major sins, followed by minor sins, followed by permissible acts that distract one from acts of obedience, followed by acts of obedience that are of lower reward than others).

However, he mentions a seventh and final obstacle for the one who passes through the above six successfully:

“…So, if he successfully passes through these, there remains only one obstacle from which the enemy (Satan) calls him from, and this is an obstacle that he must face. If anyone were to be saved from this obstacle, it would have been the Messengers and Prophets of Allah, and the noblest of His Creation.

This is the obstacle of Satan unleashing his troops upon the believer with various types of harm: by way of the hand, the tongue, and the heart. This occurs in accordance with the degree of goodness that exists within the believer. So, the higher he is in degree, the more the enemy unleashes his troops and helps them against him, and overwhelms him with his followers and allies in various ways.

There is no way he can overcome this obstacle, because the firmer he is when calling to Allah and fulfilling His commands, the more the enemy becomes intent upon tempting him with foolish people. So, he has essentially put on his body armor in facing this obstacle, and has taken it upon himself to confront the enemy (Satan) for Allah’s sake and in His Name, and his worship in doing so is the worship of the best of those who know Allah…and none are aware of this except those with complete and perfect insight.”

Ibn al-Qayyim’s words here are worthy of reflection (as always). Notice here how, as opposed to the other six obstacles, this particular obstacle is something that the believer has no control over. If one is akafir, it is in his hands to abandon kufr for faith. If one is upon bid’ah, it is in his hands to abandon bid’ah for the Sunnah. If one is indulged in major or minor sins, it is in that person’s hands to abandon those sins and instead indulge in acts of worship and goodness, and so on and so forth. This is because each of these actions emanate from the person himself, and he thus has the ability to cease from and repel these actions and traits whenever he chooses.

As for the harm that others seek to inflict upon the person due to his faith, there is no way to avoid this obstacle. Why not? Because if one has passed through all of the other obstacles successfully, there is no other way for Allah to test and distinguish him. This is the ultimate test, the test of a lifetime, the test that only the strongest can pass – and this is why this was the test reserved for the Prophets, Messengers, and their true followers.

When it is said that the obstacle is unavoidable, what is meant is its occurrence, not the possibility of reducing and easing the hardship related to that obstacle. So, one is not to sit with his hands on his knees and abandon supplication to Allah, seeking permissible means of help from others, etc. in addition to the other means available to deal with this obstacle. Yes, the Prophet said: “Know that if the entire world were to gather to do you some harm, they would be unable to harm you except with something that Allah has Decreed for you,”but he also said: “Be keen in doing that which will benefit you.” In fact, part of the test of this final obstacle is for you to display your dependence and trust in Allah by calling upon Him, perfecting your worship, strengthening your resolve, making your connection and dedication to Him stronger than it ever was before, and remaining in such a state until the end. This is how you pass the test, overcome the obstacle, and become part of that blessed group that Ibn al-Qayyim described as being “the best of those who know Allah” and “those with complete and perfect insight.”

[Courtesy the ever-excellent iskandrani.com]

A Worshipper from Baghdad

Nûh al-Aswad narrates:

‘I saw a woman who would frequent the circles of Abû ‘Abdillah al-Burâthî and sit and listen to his words; she would never speak nor ask in regards to anything, so one day I asked her ‘May Allâh have mercy upon you! How is it that I never see you speaking nor asking any questions?’

She replied ‘To speak little is better than speaking more, except when it is regarding the Dhikr of Allâh for the silent one is more accepting of advice, and you will not receive advice except from somebody who advises himself’. ‘O my Brother! The key point is: if Allâh has ordained obedience for you then he has wished Mercy for you, and if you choose to follow the path of the Deniers, then when you find yourself in the groups of the losers tomorrow…do not blame except yourself!’

From [http://fafirrooelaallaah.wordpress.com]

The Hardened Heart

The slave is not afflicted with a punishment greater than the hardening of the heart and being distant from Allah. For the Fire was created to melt the hardened heart. The most distant heart from Allah is the heart which is hardened. If the heart becomes hardened, the eye becomes dry.

If four matters are exceeded in quantity, beyond what is necessary, the heart shall become hardened:

Food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive nourishment from food or water, similarly a heart diseased by desire does not benefit from admonishment or exhortation.

***Whosoever desires to purify his heart, then let him prefer Allah to his desires.

The heart which is clinging to its desires is veiled from Allah, commensurate to the degree that it is attached to them. The hearts are the vessels of Allah upon His earth, hence the most beloved of them to Him, are the ones most compassionate, pure and resistant to deviation. They (the transgressors) preoccupied their hearts [in the pursuance] of the Dunya, would that they preoccupied them with Allah and the Hereafter, then surely they would have reflected upon the intended meaning of His poignant Words and Verses. Their hearts would have returned to their masters with a wisdom, marvelously curious and [in possession] of the rarest of precious gems.

If the heart is nourished with remembrance, its thirst quenched with contemplation and cleansed from corruption, it shall witness remarkable and wondrous matters, inspiring wisdom.

Not every individual is endowed with knowledge and wisdom, and assumes its character is from amongst its people. Rather the People of Knowledge and Wisdom are those who infused life into their hearts by slaying their desires. As for the one who slayed his heart and vitalized his desires, then knowledge and wisdom is naked upon his tongue.

The destruction of the heart occurs by security [in this Dunya] and negligence, its fortification occurs by fear and remembrance. If the heart renounces the pleasures of the Dunya, it settles upon the [pursuance] of the pleasures of the Hereafter, and amongst those who call towards it. Should the heart become content with the pleasures of the Dunya, those pleasures [of the Hereafter] cease [to continue].

Yearning for Allah and His meeting is like the gentle breeze blowing upon the heart, extinguishing the blaze of the Dunya. Whosoever caused his heart to settle with his Lord shall be in a state, calm and tranquil, and whosoever sent it amongst the people shall be disturbed and excessively perturbed. For the love of Allah shall not enter a heart which contains the love of this world, except as a camel which passes through the eye of a needle.

Hence, the most beloved servant before Allah is the one whom He places in His servitude, whom He selects for His love, whom He causes to purify his worship for Him, dedicates his objectives for Him, his tongue for His remembrance, and his limbs for His service.

The heart becomes sick, as the body becomes sick, and its remedy is al-Tawbah and protection [from transgression]. It becomes rusty as a mirror becomes rusty, and its clarity isv obtained by remembrance. It becomes naked as the body becomes naked, and its beautification is al-Taqwa. It becomes hungry and thirsty as the body becomes hungry, and its food and drink is knowledge, love, dependence, repentance and servitude.