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Strengthen Your Heart



وَكُـلاًّ نَّقُصُّ عَلَيْكَ مِنْ أَنبَاء الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ

وَجَاءكَ فِي هَـذِهِ الْحَقُّ وَمَوْعِظَةٌ وَذِكْرَى

لِلْمُؤْمِنِينَ
And all that We recount unto thee of the stories of the apostles is in order that We may make firm thy heart thereby. And in this there hath come to thee truth and an exhortation and an admonition unto the believers.
[Surah Hud 11:120]

One of the reasons why Allah سبحانه وتعالى revealed the stories of the previous Prophets was that these accounts would strengthen the heart of Rasulullah صلى الله عليه وسلم. Similarly for us, one of the best ways of gaining inspiration, strength of heart and understanding of deen is to study the lives of the sahabah (companions), pious predecessors and the ulama (scholars) of the past.


Strengthen Your Heart Part 2

Allah سبحانه وتعالى says in the Holy Quran:

وَقَالَ الَّذِينَ كَفَرُوا لَوْلا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً كَذَلِكَ

لِنُثَبِّتَ بِهِ فُؤَادَكَ
“And those who disbelieve say,’Why isn’t the Quran revealed to him in one go?’ In this way We strengthen your heart…..”

[al Furqan 25/32]

The Quran was revealed piecemeal to Rasulullah صلى الله عليه وسلم over a period of 23 years rather than all at once. Angel Jibraeel عليه السلام would come to Rasulullah صلى الله عليه وسلم with revelation at intervals and Rasulullah صلى الله عليه وسلم would be waiting eagerly. He would become perturbed and worried if Jibraeel عليه السلام did not arrive. When he would finally arrive with revelation, it would strengthen the heart of Rasulullah صلى الله عليه وسلم.

Human beings are naturally forgetful and it takes constant bombardment and repetition for a message to find a place in one’s heart. Many of us fail to act upon the teachings of deen because they have not been etched in our minds and engraved in our hearts. For this reason it is vital that a person regularly and consistently attends gatherings of ilm (knowledge) because one is constantly reminded ; one’s heart is strengthened and this is the method of the Quran and sunnah of Rasulullah صلى الله عليه وسلم as demonstrated in the above verse. When a person continues to attend such gatherings over many years, there will come a time when he will see the benefit of all that learning, for example, in a situation such as a calamity or misfortune.



Experience True Love

Our religion has a lot to teach us about love. Once a person becomes immersed in the love of Allah سبحانه وتعالى and His Rasul صلى الله عليه وسلم, nothing else means anything at all as the person reaches such a degree of imaan that he actually tastes the sweetness of imaan. How can this be achieved? Not from books but only from those people who themselves are immersed in the love of Allah سبحانه وتعالى ; sit with them and the love of Allah سبحانه وتعالى which is found in their hearts will find its way to you. You will be painted with the same love of Allah سبحانه وتعالى and His Rasul صلى الله عليه وسلم. This can only happen in pious company and by placing oneself in the care and in the servitude of our elders and our ulama (scholars) and those who have already experienced the love of Allah سبحانه وتعالى and who daily taste the sweetness of imaan.

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When my nafs tells me to remain silent…


An alim (scholar) was asked ‘How do you learn to control your tongue?’. His reply was amazing. He said ‘My way of controlling my tongue is as follows; whenever my nafs tells me to speak, I remain silent. Whenever my nafs tells me to remain silent, I speak’.

There is a wealth of information in these words of wisdom. When will a person’s nafs tell him to remain silent? When it comes to defending the truth, the nafs often tells the person to remain silent. Why do you have to be the spoilsport? Why do you want to get into trouble? If you are sitting in a gathering with nine other people and everyone is sitting backbiting and slandering someone why dont you just keep quiet? Your nafs will say ‘By remaining silent, the nine others won’t oppose you. If you speak up and say, look, it’s haraam for you to do this (and thereby defend the honour and intergrity of the innocent person in his absence), everyone will turn against you. So why do you want to be a spoil sport? Why do you want to tarnish your name? Just be quiet’., It is in such a situation that the nafs says remain silent. This is why the alim said ‘Whenever my nafs tells me to speak I remain silent, and whenever my nafs tells me to remain silent, I speak’.

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A Dignified Composure

The pressures and trials of life inevitably test a person’s character, but the beauty of a person’s character should shine through in such situations. Many of us become visibly miserable and agitated at such times, however it is the mark of a believer that he maintains a dignified composure and continues to treat others with adab (etiquettes), akhlaaq (manners) and pleasantness. Even in suffering a believer behaves beautifully to the extent that others cannot tell whether he is suffering or not.

Fast Disappearing Qualities


Alongside the apparent laws, Islam also has a certain spirit. Qualities such as selflessness, tolerance, open-heartedness, open-mindedness and eagerness to serve others are fast disappearing. In this day and age and with our modern society, many of us are not learning sublime, spiritual qualities and social etiquettes, epitomised by the great Muslims of the past, rather we have become increasingly self-centered and selfish. The only way to combat this trend is to spend considerable time in a pious environment and under the supervision of a spiritual guide.


Constancy in 8 Things


When a person reaches the stage of ihsaan, his walking, talking, sitting and so on all become ibaadah (worship) because he is conscious of Allah at all times; thus, his whole life becomes ibaadah. However before a person can reach this lofty stage he must firstly become constant in, and perfect, 8 beginning stages:

1. Constancy in purity and worship,
2. Constancy in fasting,
3. Constancy in silence,
4. Constancy in solitude,
5. Constancy in the remembrance of Allah سبحانه وتعالى,
6. Constancy in negating stray thoughts,
7. Constancy in the company of one’s spiritual guide,
8. Contentment with the Decree of Allah سبحانه وتعالى.


Constancy in Purity and Fasting

Constancy in purity and worship means that one’s external purity is reflected in one’s inner self. One should strive to be in a perpetual state of wudhu, especially one who seeks to reach the rank of ihsaan. Wudhu is also the weapon of a believer.

In attaining constancy in fasting one should eat moderately at the time of suhoor and iftaar and curb the nafs. Further, one should eat only enough to quench one’s hunger and anything more is over-indulgence.


Constancy in Remembrance of Allah and Negating Stray thoughts


Allah سبحانه وتعالى says in the Holy Qur’an:


أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ
Verily in the remembrance of Allah do hearts find contentment
[Sura al Ra’ad 13:28]

A person should strive to remember Allah سبحانه وتعالى in every situation, whether in public or in private. One way to achieve this is to recite the sunnah du’as (supplications) prescribed by Rasulullah صلى الله عليه وسلم for every occasion. By being constant in this action, the remembrance of Allah سبحانه وتعالى will come automatically.


A person on the path of ihsaan should remain focussed and not allow himself to become distracted from the goal. Stray thoughts can be insinuated by one’s nafs as well as shaytaan and a person should strive to purify his heart and mind from such thoughts. The thoughts of the nafs are weaker than those of shaytaan; whereas the nafs invites to love of the world and laxity in worship, shaytaan invites to things far worse like lust, desire and evil. Through the nur (light) of the remembrance of Allah سبحانه وتعالى and worship, shaytaan is distanced. The nafs however remains, but Allah سبحانه وتعالى can grant tawfeeq ( ability) for even the thoughts of the nafs to go.

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Constancy in the company of one’s spiritual guide


To be constant in maintaining a bond (of the heart) with one’s spiritual guide is a very important condition on the path of tazkiyah (spiritual purification). In Islam, there is a spiritual dimension and knowledge passes from heart to heart. Spirituality is gained through the relationship one has with one’s spiritual guide; the more clean and transparent this relationship is, the more a person will benefit spiritually. This relationship is like a water-funnel; if it is clean and pure the emerging water will be clean and pure, whereas if it is contaminated the emerging water will be impure i.e. he will not be able to benefit spiritually. Furthermore, actions in the physical world have a reaction in the spiritual world. This can be best understood by the following incident:
Once Rasulullah صلى الله عليه وسلم led salaah, however he became confused in his recitation. After salaah, he turned to the companions and explained that the reason he became confused in his recitation was because some members of the congregation had not performed their wudhu properly.

This incident illustrates that people who do not perform their wudhu properly adversely affect the Imam’s recitation – this is the spiritual dimension. Similarly, the manner in which a person behaves and conducts himself with his spiritual guide affects his relationship with him and thus determines how much he will benefit spiritually.


Constancy in Silence

Allah سبحانه وتعالى says in the Holy Qu’ran:

مَا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
Not a word he utters but there is a watcher ready.
[Surah Qaaf 50:18]

For every word that we utter, an angel is ever-eager to record it. We should act on everything that we learn, especially with regard to remaining silent.

The less a person exposes his eyes and ears to the dunya, the more that his heart will eventually follow suit. Similarly, the impact of the tongue upon the heart is such that when the tongue speaks the heart has no choice but to listen, but if the tongue remains silent, the heart will then “speak” , i.e. when the activities of the outer organs like the tongue are curbed and stopped the heart will remain free for its activities such as remembrance of Allah سبحانه وتعالى and contemplation.


Constancy in Solitude

Rasulullah صلى الله عليه وسلم said in a hadeeth ,”Solitude is better than bad company but good company is better than solitude.” [Bayhaqi – Shu’ab al Imaan]

In this day and age especially, we should endeavour to stay away from bad company and remain in an environment of piety, purity and the remembrance of Allah سبحانه وتعالى as much as possible. However, a person who mixes with people and tolerates their inconvenience, abuse and misbehaviour is far better than he who does not associate with people and does not tolerate their misbehaviour. This is not contrary to the desirability of solitude however, because even though he may be with people physically, he will still be in a state of seclusion since his heart will be in the remembrance of Allah سبحانه وتعالى. As a result even if they misbehave towards him, he will tolerate it because his heart will be with Allah سبحانه وتعالى.

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There is no Tazkiya without Shariah

Allah سبحانه وتعالى says in the Holy Qur’an:


إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
Except one who comes to Allah with a sound heart
[Surah al Shuaraa 26:89]

The goal of tazkiya is to return to one’s beginning i.e. as a new-born child, pure and innocent, free from malice, self-conceit and pride. The dunya, however, makes a person’s heart hard and ‘rusty’ and the purpose of tazkiya is to polish the heart and return it to its original state.

The first stage of tazkiya, however, is complete obedience to the laws of the shariah. One can never attain the lofty stages of a clean heart and ihsan without knowledge of the apparent laws. It is imperative therefore for one who treads the path of tazkiya, to learn the masaa’il (rulings) of fiqh (Islamic law) in order to perform his deeds properly and thus progress. One cannot dispense with the shariah when it comes to tazkiya – both go hand-in-hand.


Humbling Ourselves Before Allah

We pray to Allah mornings and evenings, days and nights. After making our own prayers we request each other to remember us in their du’as (supplications). We yearn for the acceptance of our du’as. We have the obvious hope in Allah سبحانه وتعالى that our innermost desires, concerns and fears will be addressed and answered.

We plead with Allah and weep, we bow and prostrate to Allah, we spend so much time praying to Allah. We travel all the way to Makkah and Madinah, to the holy sites, with the intention of making du’a, so that our du’a is accepted by Allah. When people travel and they bring back gifts for us from the holy lands, we plead with them and say we do not wish for anything; the only thing we were hopeful of is that when they were in front of the Ka’ba, in the haram of Makkah, in the haram of Madinah, at these holy sites, that they remembered us in their pious prayers.

In many ahadeeth, Rasulullah صلى الله عليه وسلم has informed us of those things which ensure the acceptance of our prayers. One such thing is humbleness. We learn from the ahadeeth that simplicity, humbleness, humility before Allah سبحانه وتعالى ensure the acceptance of du’a. An example is Hajj; when we travel for Hajj or for Umrah, we are in the state of ihraam. How do we dress before Allah? We humble ourselves; we lower ourselves; we shun and abandon all embellishment, beauty, ornamentation, and beautification. We humble ourselves before Allah سبحانه وتعالى, showing our need of Allah and showing our simplicity before Him. So we put on two simple cloths of ihraam. We are forbidden from clipping our hair, from cleaning ourselves in such a way that we remove our dirt, dust and hair from our bodies. We cannot trim our nails, we cannot clip our hair, we cannot apply fragrance. We forcibly place ourselves in an unkempt state. All of this is designed to humble ourselves before Allah so that our dua’s are accepted in the state of ihraam.

The Power of Du’a

Allah سبحانه وتعالى out of love and compassion and in order to cleanse and purify a person and bring him closer to Him embroils him in tests, trials and tribulations. At such times one must not underestimate the power of du’a (supplication) since it brings out all of the qualities Allah سبحانه وتعالى loves in a person. These include admitting to one’s weakness and helplessness, humbleness, submission and throwing oneself before Him. Also du’a need not be at the time of a major calamity, but even at times of ghum (worry about the past) or hum (worry about the present or future) or after having sinned where one feels the need to repent. When praying salah, a person may not show true humbleness or submission, whereas in du’a even the most sinful of people will sincerely and utterly throw themselves before Allah سبحانه وتعالى.Furthermore, whilst making du’a, one should try to weep and also lavish praise upon Allah سبحانه وتعالى as Rasulullah صلى الله عليه وسلم said,” Nobody loves to be praised more than Allah سبحانه وتعالى and that is why He has praised himself” [Reported by Bukhari].

Thus, when you make du’a praise Him as much as possible.

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Lack of Spiritual Progress


Many of us wander at our lack of spiritual progress yet we fail to avoid the basic sins. For example, sins of the tongue such as swearing, backbiting, rumour mongering and slander.

Silence is the hallmark of a believer and one of the goals of tazkiyah is to cut down on one’s speech. Most people tend to talk excessively and this in itself is a curse. We have to train ourselves to remain silent and true silence is when a person has the ability and desire to speak yet remains silent, for example when angry. We should be conscious that we will be accountable for every word we utter on the Day of Judgement.


Inner Reformation


The whole purpose of tazkiyah is to reform one’s fitrah (core character). A person may adopt a facade for a certain time, however when he is tested, his true fitrah emerges. On the path of spiritual purification, a person must strive and work hard in order to eradicate bad character.A spiritual guide can only help and advise, however the onus, effort and struggle is upon the individual.

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The Month of Silence


Anas bin Malik رضى الله عنه relates that Ramadhan arrived so the Prophet صلى الله عليه وسلم said, ‘Indeed this month has come upon you, and therein is a night which is better than a thousand months. Whoever is deprived of it is deprived of all good, and none is deprived of it except one who is truly deprived’ [Reported by ibn Majah],

He who wastes his time in Ramadhan is truly deprived of the virtues and forgiveness of this month. The sahabah رضى الله عنهم ensured that not a moment passed in futility. They would complete their worldly tasks and free themselves two months prior to Ramadhan i.e. by Rajab.

Allah’s acceptance of a fast is not just conditional upon remaining hungry or thirsty but is also dependent upon the fasting of the other bodily organs i.e. the eyes, ears, heart, mind and especially the tongue.

Abu Hurayrah رضى الله عنه reports that Allah’s Messenger صلى الله عليه وسلم said ‘Fasting is not merely abstaining from eating and drinking. Rather, fasting is to refrain from futility and indecency. So if someone abuses you or behaves ignorantly towards you, then say: “I am fasting” ’. [Reported by ibn Khuzaymah].

When fasting we should not even shout or raise our voices let alone argue. This is the month in which we should all remain silent as much as possible and not say or do anything which inconveniences others.



Why do we still fall victim to desire and continue to sin during Ramadhan?

We know that the shayateen (devils) are locked up in Ramadhan so why do we still persist in sin during this blessed month? This is not due to the shayateen misleading us but rather our own nafs. Committing certain sins has almost become second nature for us hence we feel no remorse or guilt and do not repent following the sin. To deal with this, we need a higher level of consciousness where we constantly review and revise our actions and meditate upon what we need to do to become a better person.

Every sin has a momentum and thus makes it easier to commit the next sin. Just as Allah سبحانه وتعالى propels a person on to the path of good and virtue, He also propels a person on to the path of sin. Thus, not only can good deeds become second nature but also sin. Allah سبحانه وتعالى says in the Holy Qur’an:

فَسَنُيَسِّرُهُ لِلْعُسْرَى
We shall ease him into difficulty.
[Surah al Lail 92:10]

One way of changing our behaviour is by keeping good company. In good company, a person will become aware of his or her character and behaviour whereas in bad company a person will not be able to detect anything wrong with his or her character.

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Does Shaykh Abu Yusuf Riyad al Haqq follow any tariqah ?

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Yes he does:

http://www.sunniforum.com/forum/show...-Riyadh-ul-Haq

[nintenda]

Does Shaykh Abu Yusuf Riyad al Haqq follow any tariqah ?

He has ijazah from Shaykh Yusaf Motala & Shaykh Yunas in 4 tariqah's.

[Psymoussy]

He has ijazah from Shaykh Yusaf Motala & Shaykh Yunas in 4 tariqah's.

Four Tariqa's are : Chishti - Qadri - Naqshbandi - Suhrawardi

It is said that both Chishti & Suhrawardi are in principle Qadri tariqas as Suhrawardi was Shaykh Abdul Qadir Jilani's student and Moin al-Din Chishti took from Suhrawardi. How true is this claim ?

Does Shaykh Abu Yusuf Riyad al-Haqq teach any Sufi books ?

[scemHeish]

Four Tariqa's are : Chishti - Qadri - Naqshbandi - Suhrawardi

It is said that both Chishti & Suhrawardi are in principle Qadri tariqas as Suhrawardi was Shaykh Abdul Qadir Jilani's student and Moin al-Din Chishti took from Suhrawardi. How true is this claim ?

Does Shaykh Abu Yusuf Riyad al-Haqq teach any Sufi books ?

Currently he is going through The Sunnah Way of the Sufis.

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Unrestrained Excess

The ulama (scholars) of the past, in their search for knowledge and in order to progress and become close to Allah سبحانه وتعالى, sacrificed a lot. This is the reason why they were humble and simple, but nowadays many of us are spoilt and pampered and we complain if do not get what we want. Many ulama of tazkiyah have said that a person experiences spiritual heights if he remains hungry and in poverty, whereas he can never experience these with a full stomach and with all his needs fulfilled. Hunger and poverty automatically bring out the lofty qualities of humbleness and reliance upon Allah سبحانه وتعالى . This is the reason why many poor people live a life of mental and emotional luxury as well as spirituality. Much of the misbehaviour, rebellious attitude and arrogance nowadays are due to living a life of unrestrained excess. In order to reach spiritual heights such a person will have to sacrifice a lot, whereas with hunger and poverty spirituality comes more readily.

The Halal Way


Allah عز وجل says in the Holy Qur’an:


وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى


فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى

As for he who fears the standing before his Lord and prevents his nafs from fulfilling its desire, Jannah is his abode.
[Surah Naziaat 79:40-41].

Doing something the halal way is always very difficult and a test in itself, and doing something the haraam way can often be very easy but again this is the test. Doing things the halal way may be difficult initially but in the long-term one will find much barakah (blessings) in the halal option.

The Prophet صلى الله عليه وسلم said in a hadeeth:

Hellfire is veiled with desires and Paradise is veiled with displeasures. [Reported by Bukhari, Muslim and Tirmidhi]

This is why the most attractive and easy way is the haraam way. Deen is difficult and the whole life of a Muslim is one of trials and tribulations. In another hadeeth, the Prophet صلى الله عليه وسلم said:

The world is a prison for the believer and a paradise for the unbeliever. [Reported by Muslim and Tirmidhi].

Thus, believers are jailed and prevented in the world from haraam and disliked desires. When someone gives up on religion because they find it difficult, Shaytaan attracts them with the easy option. We should not give up doing things the halal way and remember Allah tests us often.

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Do You Love Allah?

There is a famous poem in Arabic where the poet says that you claim to love Allah and you express Allah’s love but at the same time you disobey him. By Allah, this is a very strange thing indeed! If your love for Allah was true, you would obey him because one who claims love for another, always follows him, obeys him and that is amongst people. You express your love for Allah, the Creator, and yet at the same time you quite blatantly disobey Him and also claim that you love Him.

Thus, the love of Allah عز وجل and His Rasool صلى الله عليه وسلم is not as simple as saying ‘I love Allah, I love His messenger صلى الله عليه وسلم’ rather the proof of that love is in our actions. Whenever we are tested by Allah, are we inclined towards the akhirah (hereafter) or towards the dunya (worldly life)? When the test comes, are we inclined towards Allah and His messenger صلى الله عليه وسلم and their ways or the dunya?


Our religion has a lot to teach us about love. Once a person becomes immersed in the love of Allah سبحانه وتعالى and His Rasul صلى الله عليه وسلم, nothing else means anything at all as the person reaches such a degree of imaan that he actually tastes the sweetness of imaan. How can this be achieved? Not from books but only from those people who themselves are immersed in the love of Allah سبحانه وتعالى ; sit with them and the love of Allah سبحانه وتعالى which is found in their hearts will find its way to you. You will be painted with the same love of Allah سبحانه وتعالى and His Rasul صلى الله عليه وسلم. This can only happen in pious company and by placing oneself in the care and in the servitude of our elders and our ulama (scholars) and those who have already experienced the love of Allah سبحانه وتعالى and who daily taste the sweetness of imaan.


Oh Allah! Grant my soul its taqwah and purify it

A famous du’a (supplication) of the Prophet صلى الله عليه وسلم is:
اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَ مَوْلَاهَا
‘Oh Allah! Grant my soul its taqwa and purify it, for you are the best who can purify it, for you are the Master of my soul and you are the Keeper o f my soul’

This is a beautiful du’a and we should repeat it often.

[Greapyjeory]

The Month Of Training

Ramadhan is the month of training for one on the path of tazkiyah (spiritual purification) and the training one receives in this month is not received at any other time. Below is some practical advice one should try to act on during this blessed month:

• Ramadhan is the month of the Qur’an and one should try to complete at least one recitation.

• Along with recitation one should make an effort to understand it by adhering to a reliable commentary or summary. The Glorious Qur’an by Maulana Abdul Majid Daryabadi (may Allah have mercy on him) is the Shaykh’s recommendation.

• One should try to spend as much time as possible in the Masjid with the niyyah (intention) of i’tikaaf (seclusion).

• One should spend more moments in silence, meditation, reflection and try more consciously to engage in tasbeeh and dhikr (remembrance of Allah).

• One should look at one’s timings, ability and other considerations and plan accordingly.

• Ramadhan is the month of mujaahadah (striving) and our greatest mujaahadah would be to overcome the laziness and lack of motivation of the nafs in reciting the Qur’an.


Pearls of Wisdom


• Part of the cure to the diseases of the heart is to realise their dangers and how they manifest themselves in a person.

• If a person does not work on purifying his inner, his external actions of ibaadat (worship) will be lifeless and hollow and such actions will fail to achieve what they are supposed to achieve. For example if a person fails to remove pride and arrogance from his heart,even in sajdah (prostration) he will be arrogant which will defeat the purpose of sajdah in the first place.

• By remembering death often, a person can remove love of the dunya (worldly life) from his heart.

• Rivalry in dunya is a major distraction. For example, a person may long for something another has such as wealth but this may lead to his destruction.


• Hub-e-Jaah (love of name,fame and recognition) is normally the last thing that leaves a person’s heart even though the other spiritual ailments like love of wealth and dunya may have been removed.

• Ishraafun Nafs (longing of the nafs for something wordly; whether it is big or small) is something which must be eradicated from the heart .

• Repeatedly opposing the the nafs suppresses the natural illnesses. For example, if a person feels angry, he should remain calm,silent and forbearing. If a person feels miserly, he should spend openly.

• The heart cannot reach Allah if it is engrossed in desires and passions. One must annihilate the nafs and passions because these are obstacles to spiritual purification and they cause problems to oneself and others.

• Love of the akhirah and the dunya cannot co-exist in the same heart; the same applies with pride and imaan.