In this talk, Shaykh Surkheel (aka Abu Aaliyah) explores the most comprehensive verse in the Qur’an, as it relates to the core character of a believer. He then looks at three scholarly wisdoms which, taken collectively, sum-up the content of character for a Muslim. The first of them is Imam al-Zarnuji’s words: “The best knowledge is knowledge of one’s state, and the best action is to safeguard that state.” The next is the saying of Shaykh ‘Abd al-Qadir al-Jilani: “Be with the Real [God], without creation; and with creation, without ego.” The last is this gem of an advice from Yahya b. Mu‘adh al-Razi: “Let your dealing with another person be of three types: If you cannot benefit him, do not harm him. If you cannot gladden him, do not sadden him. If you cannot speak well of him, do not speak ill of him.” Watch here.
Filmed in the warm and friendly setting of Chapters Coffee Corner, Goodmayes; London, this short talk discusses how a believer may nurture and deepen his or her love for the Prophet ﷺ. The video can be viewed here.
In the 1970s, there was an advert on TV for a popular brand of moisturising cream.1 The advert sought to show how great the cream was by first showing us a dry autumn leaf which, upon being scrunched in the palm of the hand, crumbled into pieces.
Next came another dry leaf, this time the moisturising cream was applied to it. After it was squeezed, one saw the dry leaf gently unfolding back to its original shape. The message: If this is what the cream can do to a dry leaf, imagine what it could do for your dry or crinkled skin. I suspect many were sold on this moisturiser … including a young, teenage me!
The idea of moistening or revitalising faces and hands also applies to spiritual hearts. For the remembrance of Allah – dhikru’Llah – nourishes and revitalises the heart like nothing else. Indeed, it is its very lifeline. So much so, that Ibn Taymiyyah once made this following comparison:
‘Dhikr is to the heart as water is to a fish. Don’t you see what happens to a fish when it is taken out of water?’2
Islam’s masters of the heart teach us, then, to be constant in remembering Allah and in invoking Him. Consistent dhikr, with the required courtesy or adab towards the One being invoked, is key. As commitment to dhikr grows and deepens, and as souls begin to be illumined by the mention of His holy Name, Allah will cover our weaknesses with His might, cloth our lowliness in His glory, conceal our ignorance with His knowledge, heal the anger of our ego with His clemency, and calm the agitations of our heart with His assurance and serenity; such that one will be given to taste the bliss of the eternal realm whilst still living in this earthly abode.
1. The link to the actual advert was sent to me (via an earlier posting of this piece on my facebook page) courtesy of Paul Williams, and can be seen on his: Blogging Theology.
2. Cited in Ibn Qayyim al-Jawziyyah, al-Wabil al-Sayyib (Damascus: Maktabah Dar al-Bayyan, 2006), 93.
Imam al-Hajjawi (d.968H/1561CE) – author of a celebrated Hanbali fiqh text, al-Iqna‘, and its abridgement, Zad a-Mustaqni‘ – wrote the following as part of his commentary to a famous Hanbali adab-poem:
‘It has been said: The allegory of faith (iman) is as a fortress having five walls. The first [innermost] is made of gold; the second of silver; the third of iron; the fourth, baked bricks; and the fifth [outermost wall] from mud bricks. As long as the inhabitants of the fortress are diligent in guarding the clay wall, the enemy will not set its sights on [attacking] the next wall. But if they become negligent, they will attack the next wall, then the next, till the entire fortress lays in ruins.
‘In a similar way, faith is defended by five walls: certainty (yaqin), then comes sincerity (ikhlas), next up is performance of the obligations (ada’ al-fara’id), after which are the recommended acts (sunan), and lastly guarding beautiful behaviour (adab). So long as adab is guarded and defended, the Devil will not find a way in.
‘If, however, adab is neglected, Satan makes inroads into the sunan, then the fara’id, then ikhlas, and finally yaqin itself.’1
Given that ours is an age in which the distinction between halal and haram are being ever more blurred; and given our age also challenges religious conviction and seeks to undermine the foundations of revealed faith, believers must always be on their guard against this encroaching onslaught. Crucial to all this is to ensure we are well-rooted in: knowledge of God, knowledge of Self, and knowledge of Sin.
1. Sharh Manzumat al-Adab (Saudi Arabia: Dar Ibn al-Jawzi, 2011), 36.
Imam Malik was once urged by ‘Abd Allah al-‘Umari – who was given to much worldly detachment (zuhd) – that he ought to devote far more time to spiritual seclusion and to other personal acts of piety. Imam Malik wrote a letter of courtesy to him, offering this piece of wisdom:
‘Allah, exalted is He, apportions people’s actions as He apportions their sustenance. So sometimes He grants a spiritual opening to a person in terms of [optional] prayers, but not [optional] fasting. Or He grants an opening in giving charity, but not in fasting. To another, He may grants them an opening for jihad. As for spreading sacred knowledge, that is from the best of deeds, and I am pleased with what Allah has opened to me. Nor do I imagine that what I am engaged in is any less than what you are engaged in; and I hope that both of us are upon goodness and righteousness.’1
Its adab and humility aside, the core lesson from the letter is: When Allah opens a door to being consistent in doing a certain righteous deed, and makes that your main focus, then cling to it and do not give it up for anything else. We should, undoubtedly, have a share of other good deeds too; without them necessarily being our main preoccupation or focus.
Something similar is suggested in a report concerning Ibn Mas‘ud, when he was asked as to why he did not fast optional fasts more frequently. His reply: