Archive for the ‘Bookshelf’ Category

Shi’ism Exposed
January 14, 2007

(Book) Introduction:

The entire edifice of Shi`ism is raised on the single basis of HATRED FOR THE SAHAABAH of Rasulullah (sallallahu alaihi wasallam). Right from the inception of Islam to this day, there has not been a Kaafir, including Rushdie, who has displayed so much hatred and who has spat so much venom and vituperation against the Sahaabah. The Ummah has not seen such implacable foes of the Sahaabah as the Shiahs, whose wird and wazeefah are ‘la-nat’ for the Sahaabah (radhiallahu anhum).

In Shi`i ideology da`wah is directed only towards the Ahlus Sunnah Wal Jama`ah — the followers of the Sahaabah. The Shi`i concept of dawah and tableegh does not bring Kuffaar, i.e. other Kuffaar besides the Ahlus Sunnah Wal Jam`ah, who are ‘Kuffaar’ according to Shi`ism, within its ambit. It is for this reason that history has not observed any Shiah muballigheen inviting Kuffaar in general to Islam. That is because Shiahs have no true Islam to follow. The thrust of their ‘tableegh’ is directed to only the Ahlus Sunnah whom they conspire to convert to Shi`ism by intrigue, corruption, fitnah and deception.

In the chain of deception which Shiahs had originated from the earliest time of their birth is the publication of falsehood in the attempt to lure ignorant and unwary Sunnis into their fold. Every now and again, especially since the rise of Khomeini`ism, books and pamphlets containing all their falsehood are circulated to deceive the Ahlus Sunnah. A variety of stratagems is employed in their literature to make their falsehood palatable to ignorant members of the Ahlus Sunnah. This category – ignorant members of the Ahlus Sunnah – constitutes the most fertile ground for planting the seeds of Shi`i schisms and the baatil of their religion.

In this book which has been prepared by the Fadhl of Allah Ta`ala, most of the falsehood, slanders, fabrications and accusations against Rasulullah (sallallahu alaihi wasallam) and the Sahaabah (radhiallahu anhum) are answered. It is essential that the followers of the Sahaabah study this book carefully to ensure that they are equipped with adequate knowledge to rebut the slanders and calumnies of those whose chief occupation is to revile the Sahaabah. May Allah Ta`ala accept this humble effort of these sinful servants who have pledged to protect the honour of the noble Sahaabah and of Islam.

Was-salaam
MUJLISUL ULAMA OF SOUTH AFRICA
Muharram 1421
April 2000

[Cite: Shi’ism Exposed (Entire Book)]

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Prayers of Hasan Al Basri (May ALLAH Enlighten his Grave)
April 14, 2006

Hasan_Prayers

The act of seeking forgiveness is what gives us the opening we need after feeling overwhelmed by the burden of sin. Forgiveness means a way out, a second chance, a feeling of hope with which to turn a new page in life. It is through the seeking of forgiveness that we begin to understand that there is no reason whatsoever to despair of the mercy of Allah. Islam encourages us to not run away in fear of Allah but rather to turn toward Allah the same way a baby would run into its mother’s lap. So lovingly does Allah, Most High, address His sinful servants: “Say (to humanity, O Muhammad): O My servants—those (of you) who have committed (sins in great) excess against their own souls—never despair of the mercy of Allah! For, indeed, Allah forgives sins, one and all. Indeed, it is He who is the All-Forgiving, the Mercy-Giving. So turn in penitence to your Lord. And submit yourselves to Him.” (al-Qur’an 39:53–54)

This collection of seventy prayers for forgiveness [istighfarat] is attributed to one of the greatest spiritual luminaries of the past, Hasan al-Basri, and it has been presented here to offer a way for us to navigate through the complications and pitfalls of this life. Set out in Arabic script, with adjoining translation in English, this edition also includes transliteration of the prayers to facilitate reading for those who are not so well-versed in Arabic.

The Narrator, Hasan al-Basri, born in 21 AH and brought up in the house of Umm Salama (ra), had the opportunity to live with many of the Companions (ra). With his knowledge of the Qur’an and Hadith he excelled all the learned men of his time. Thabit ibn Qurra says, “In his learning and piety, forbearance and restraint, frankness and large-heartedness, insight and sound judgment, he resembled a bright star.” The reason Hasan al-Basri’s words carried weight with his ­audience was that he was not simply a preacher, but a man with a noble disposition and soul. His speeches had a magnetism that no other mentor or scholar of Basra or Kufa could attempt to surpass. Whenever he lectured on the hereafter or described the days of the Companions (ra), the eyes of his audience would be seen brimming with tears. When he passed away on Friday 5th of Rajab 110 AH, at the age of 89, the entire population of Basra attended his funeral, so that for the first time in the history of Basra the Jami Masjid of the city remained empty at the hour of the Asr prayer.

My Comments:

This Book is so good and filled with such suplications that it'll bring tears to your eyes. Its just amazing.

The Happiest Woman
April 14, 2006

You Can Be The Happiest Woman In The World (A Treasure Chest Of Reminders)

Do you want to be happy? We are all looking for an escape from worry, and depression, and for ways to find happiness. This book presents the route to happiness in a nutshell, drawing on Islamic teachings and the voices of "experts" both westernand eastern. So sit back, relax and read it from cover to cover, or dip into it a page or two at a time in between other activities in a busy life as a wife, mother, student or worker. You are holding in your hands a treasure chest of reminders that will help you lear rtant lessons and set you on the path to happiness in this world and in the Hereafter, Insha' Allah. (Backcover Discription)

The Enemy Combatant
April 14, 2006

A British Muslimss Journey To Guantanamo And Back

Mozzam Begg Is an ordinary man who has endured an extraordinary fate – he is one of nine Britons detained in the camps at Guantanamo Bay, imprisoned for a crime he didn't commit and whose precise nature has never been determined. The US government labelled him simply an 'enemy combatant'.

Moazzam was abducted at his home in Pakistan, where he had relocated his family during the panic-stricken weeks after the 9/11 attacks, and the US bombing of Afghanistan which followed – he had been working there on education and water projects. Hooded, shackled and cuffed, he was taken first to the US detention facility at Kandahar, then on to Bagram, and finally to Guantanamo Bay. In all he spent three years in prison, much of it in solitary confinement, and was subjected to over three hundred interrogations, as well as death threats and torture, witnessing the killings of two detainees. He was released early in 2005 without explanation or apology.

Enemy Combatant is his riveting story. Taking us behind the razor wire for the first time, it reveals the terrifying and Kafka-esque world into which he was thrown, a world governed by confusion, fear and frustration as he and his fellow inmates struggled to come to terms with their indefinite incarceration, and accused of being enemies of the United States. Here too is a fascinating insight into the mindsets of his captors and interrogators, describing not just the pointlessness of much of the questioning from MI5, the CIA or the FBI, but also the widely divergent views on the 'war on terror Moazzam encountered from the US soldiers on guard detail.

But Enemy Combatant is more than just a powerful and compelling account of a miscarriage of justice. It also explores fully the context of Moazzam's arrest, and his background as an intelligent, politically engaged Muslim living in the West; someone who finds common ground with fellow Muslims enduring oppression around the world, and who has recently emerged as an influential voice in the Muslim community, against both acts of terrorism and the demonising of Islam. In the current context of Western attempts to understand the subtleties of a world that has been invisible to them, the book is a unique fly-on-the-wall account of Islam in the West in the 1990s. Candid and forthright, it will also take its place as a modern classic of incarceration literature.

'FROM WORDSWORTH AND SHAKESPEARE TO THE ILLEGAL INHUMANITY OF THE WAR ON TERROR – IF THOSE RESPONSIBLE READ ONLY ONE BOOK ABOUT WHAT THEY HAVE TOLERATED AND DONE IN OUR NAME, THIS MUST BE IT.'
JON SNOW

The Tenth Discourse of the Revelations of the Unseen
March 2, 2006

On the self and its states

The Shaikh (may Allah be well pleased with him, and grant him contentment) said: There is Allah, and there is your own self [nafsuka], and you must address the situation. The self is the opponent and enemy of Allah. All things are subordinate to Allah, and the self really belongs to Him as a creature and a possession, but the self entertains presumptions and aspirations bound up with carnal appetite and sensual desire. So if you ally yourself with the divine Truth in opposition and hostility toward the self, you will be for Allah’s sake an adversary to your own self. As Allah (Almighty and Glorious is He) said to David (peace be upon him): “O David, I am your indispensable support, so hold fast to your support. True servitude means being an adversary to your own self.”

It is then that your friendship and servitude to Allah (Almighty and Glorious is He) will be confirmed in reality. All that is allotted to you will then come to you for your enjoyment and pleasure. You will be held in honor and esteem, and all things will be ready to serve you with dignity and respect, for they are all subordinate to their Lord and in conformity with Him, since He is their Creator and Originator and they acknowledge their servitude to Him. Allah (Exalted is He) has said:

There is not a thing that does not celebrate His praise, and yet you do not understand their celebration. (17:44)

[Then He turned to the heaven when it was smoke] and said to it and to the earth: “Come both of you, willingly or unwillingly.” They said: “We come, obedient.” (41:11)

Thus servitude-all servitude-consists in opposing your own self. Allah (Exalted is He) says:

Follow not desire, lest it lead you astray from Allah’s path. (38:26)

To David (on him be peace) He said:

Renounce your passionate desire, for it is vexatious.

There is also the well-known story of Abu Yazid al-Bistamii (may Allah have mercy upon him). When he saw the Almighty Lord in a dream, he asked Him: “How can I find the way to You?” The Lord said: “Abandon your self and come here!” In response, the Saint tells us: “I shed my self as a snake sloughs off its skin.”

Thus all good lies in waging total war against the self under all circumstances. If you are in a state of true devotion, therefore, you must oppose the self by not getting involved with people, whether their behavior be unlawful, merely dubious or even well-intentioned, not depending or relying on them, neither fearing them nor pinning any hopes on them, and not coveting any worldly advantages they may enjoy. Do not solicit gifts from them in the form of presents, of alms or charity, or of votive offerings. Get rid of all interest in them and in material concerns to the point where, if you had a wealthy relative, you would not want him to die so that you could inherit his wealth. Separate yourself from creatures in all earnestness. Regard them as a door that swings open and shut, or as a tree that sometimes bears fruit and at other times is barren, all in accordance with the action of a Doer and the management of a Planner, namely Allah (Glorious and Exalted is He), so that you may be one who affirms the Unity of the Lord.

At the same time, however, we must not forget the proper role of human endeavor, to avoid subscribing to the fatalistic doctrine of the Jabariyya. Believe that no human action is accomplished without Allah. Do not worship His creatures and forget Allah, and do not maintain that our actions are independent of Allah, for that will make you an unbeliever, a subscriber to the [extreme free-will doctrine of the] Qadariyya.* You should rather assert that our actions belong to Allah in point of creation, and to His servants in point of ‘acquisition’ [kasb], this being the traditional Islamic statement on the subject of requital by reward or punishment.

Obey Allah’s command in dealing with your fellow creatures. Keep from them what is your allotted share by His command, but do not go beyond this limit. Allah’s verdict in this matter will be imposed on you and on them, so do not be the judge yourself. Your being with them is a decree of destiny, and destiny is shrouded in darkness, so expose that darkness to the Lamp, meaning the Book of Allah and the exemplary practice [Sunna] of His Messenger (Allah bless him and give him peace). Do not step outside these two. If some idea occurs to you, or if you receive an inspiration, check it against the Book and Sunna.

By this criterion, you may find that your idea or inspired notion is declared unlawful. Suppose, for instance, you have received an indication to commit fornication, to practice usury, to consort with dissolute and immoral characters, or to behave in some other sinful manner. This you must repudiate, renounce, refuse to accept and refrain from acting out. Be convinced that it is from Satan the accursed.

Perhaps what you find there will be a license, such as that granted to normal appetites for food, drink, clothing or matrimony. This you should also refuse and decline to accept, recognizing that the suggestion stems from the lower self and its animal cravings, which you are under orders to oppose and combat.

It may also happen that you find nothing in Book and Sunna to show that what has occurred to you is under either prohibition or license. Maybe it is something you are at a loss to understand, like an urge prompting you to go to such-and-such a place to meet a certain good man, although you have nothing to gain there or from the good person concerned, since your needs are already taken care of through the knowledge and wisdom Allah has graciously bestowed on you. In a case like this, you should pause and not react immediately. Instead of saying, “This is an inspiration from the Truth [al-Haqq] (Glorious and Exalted is He) so I shall act upon it,” prefer to wait for the full potential benefit. The divine Truth works in such a way that the inspiration [ilham] will be clarified through repetition, and you will be told what steps to take. To people with knowledge [‘ilm] of Allah (Almighty and Glorious is He), a sign will be revealed, intelligible only to saints of mature understanding and confirmed Abdal.

The reason for not being in great haste to act is that you do not know the consequences and the ultimate purpose of the affair, nor the snares and pitfalls it contains, with cunning tests devised by Allah. So be patient until He is the one at work within you. When the action is absolutely stripped of self, and you are borne toward that destination, you will be carried safely through any trial that may still confront you, because Allah (Exalted is He) will not chastise you for His own doing; no penalty can apply to you unless you get personally involved.

If you are in the state of reality [Haqiqa], which is the state of sainthood [wilaya], you must oppose your passions and obey the commandments in their entirety. Obedience to the commandments is of two kinds:

One kind means taking just enough from this world to supply your genuine personal needs, forsaking extravagant indulgence, performing your religious duties, and making efforts to get rid of your sins, both outwardly and inwardly.

The second kind is obedience to an inner command, one by which the Lord of Truth (Almighty and Glorious is He) orders or forbids His servant to do something. Such commands apply only in the sphere of ‘neutral’ matters, which are not covered by any positive injunction in Islamic law, in the sense that they belong neither to the category of prohibited things, nor to the category of things that are obligatory; since they are legally indifferent, the servant being at liberty to handle them according to his own discretion, they are called mubah [neutral/indifferent/permissible]. Rather than taking any initiative in this area, the servant should wait to receive instructions, then obey the order when it comes. He will thus be with Allah (Almighty and Glorious is He) in all his doings, whether in movement or at rest, through his respect for the rules of sacred law where they apply, and that inner commandment in other cases. At this stage he genuinely belongs among the People of Reality [ahl al-Haqiqa].

In the absence even of this inner commandment, there is nothing for it but spontaneous action in a state of surrender. If you are in touch with the truth of truth, this is the state of obliteration [mahw] and annihilation [fana’], the state of the Abdal who are broken-hearted on account of Him, the state of pure monotheists, men of enlightened wisdom, endowed with knowledge and power of understanding, the commanders-in-chief, the wardens and guardians of mankind, the vicegerents of the All-Merciful, and His intimates and helpers and friends, peace be upon them.

To obey the commandment in such matters means going against your own self, emptied of any power or strength, utterly devoid of all will and ambition for anything of this world or the hereafter. You come to be the servant of the King, not of the Kingdom, of His commandment and not of whim and passion. You come to resemble a babe at his nurse’s breast, a corpse receiving its ritual wash, a patient lying sprawled for treatment by the doctor, in all that is not subject to the injunctions and prohibitions [specified by the sacred law].

Only Allah is All-Knowing!

* Qadariyya should not be confused with the Qadiriyya.For more on the Qadariyya, see the Shaikh’s exposition on the 73 Sects in Volume 1 of Al-Ghunya li-Talibin.

Seventeenth Discourse of the Sublime Revelation
February 20, 2006

It was in the schoolhouse, in the early morning of Friday, the 14th of Dhu’l-Qa’da, A.H. 545, that the Shaikh a]Abdal Qadir(may Allah be well pleased with him) said:

Do not be concerned about your sustenance [rizq], because its search for you is more intense than your search for it. When you have obtained today’s sustenance, stop worrying about tomorrow’s, as you have left yesterday behind. Yesterday is in the past, and as for tomorrow you do not know whether it will come to you or not, so concentrate on your today. If you really knew the Lord of Truth (Almighty and Glorious is He), you would be too preoccupied with Him to go looking for sustenance. His awe-inspiring majesty would prevent you from seeking anything from Him, because when someone really knows Allah (Almighty and Glorious is He) his tongue ceases to function. The knower [‘arif] remains dumb and speechless in the presence of the Lord of Truth (Almighty and Glorious is He), until He sends him back to attend to the interests of His creatures. Then, when He restores him to them, He removes the paralysis from his tongue and the impediment from his speech. When Moses (peace be upon him) was shepherding the flocks and herds, his tongue was afflicted with stammering, gabbling, mispronunciation and stuttering, so when the Lord of Truth (Almighty and Glorious is He) wished to send him back [to his people], He inspired him [alhamahu] to say:

Untie the knot from my tongue, that they may understand my words. (20:27,28)

It was as if he were saying: “When I was out in the wilderness, shepherding the flocks and herds, I had no need of this, but now I have work to do among the people and I must be able to talk to them, so I need to be rid of the impediment to my speech.” His Lord therefore removed the knot from his tongue. He used a vocabulary of ninety clearly intelligible terms, a small number of words in proportion to those occurring in the speech of others. In his childhood, he had been eager to speak out of turn in the presence of Pharaoh and Asiya, so Allah (Almighty and Glorious is He) had made him swallow a live coal.

O young man! I see that you have little real knowledge [ma’rifa] of Allah (Almighty and Glorious is He) and His Messenger, little real knowledge of the saints [awliya’] of Allah (Almighty and Glorious is He), of the deputies [abdal] of His Prophets, and of His vicegerents [khulafa’] among His creatures. You are devoid of meaningful content. You are a cage without a bird, an empty ruin of a house, a tree whose leaves are all withered and scattered. The edifice of the servant’s heart is constructed through Islam [surrender to the will of Allah], then through the confirmation [tahqiq] thereof in its reality [haqiqa], which is submissive obedience [istislam]. Submit [sallim] the whole of yourself to the Lord of Truth (Almighty and Glorious is He), and He will make your own self and other people submit to you. You must detach your heart from you and from all creatures, and stand before Him naked of you and of them. Then, when the Lord of Truth (Almighty and Glorious is He) so wishes, He will clothe you and dress you and send you back to His creatures. You must therefore carry out His commandment requiring both you and them to win the good pleasure of the Messenger [rasul] (Allah bless him and give him peace) and Envoy [mursal], then stand and wait for His further orders, complying with everything He may impose upon you. Whenever someone strips himself bare of everything apart from the Lord of Truth (Almighty and Glorious is He), and stands before Him on the feet of his heart [qalb] and his innermost being [sirr], he is saying, in the language that needs no words [lisan al-hal], what Moses (peace be upon him) expressed when he said:

I have hastened to You, my Lord, that You might be well pleased. (20:84)

[Meaning:] “I have set aside my interest in this world, my interest in the hereafter, and the whole of creation. I have severed material ties [al-asbab] and cast off influential connections [al-arbab], and I have come to You in haste, that You might be well pleased with me, and forgive me for having been attached to them previously.”

O ignorant one, where do you stand in all this? You are the slave of your own self [nafs], your worldly interests [dunya] and your passions [hawa]. You are the slave of creatures, idolizing them [mushrik bihim] because you regard them as the source of harm and benefit. You are next to the Garden [of Paradise], hoping to enter it, and you are next to the Fire [of Hell], afraid of entering it.

Where are you, all of you, in relation to the Transformer of hearts and eyes [Muqallib al-qulub wa’l-absar], the One who says to a thing “Be!” and it is [kun fa-yakun (2:117)]?

O young man! Do not delude yourself about your obedient worship [ta’a] and pride yourself on it. Beg the Lord of Truth (Glorified and Exalted is He) to accept it, and be wary and fearful lest He transfer you to some other condition. What guarantee do you have that your obedience will not be told to turn into disobedience, and your serenity to turn into confusion? When someone really knows Allah (Almighty and Glorious is He), he does not get attached to anything and has no illusions about anything. He does not feel secure until he leaves this world with his religion intact and having preserved his relationship with Allah (Almighty and Glorious is He).

O my people! You must activate your hearts and dedicate them sincerely. Perfect sincerity [ikhlas] is that which precludes everything apart from Allah (Almighty and Glorious is He), and direct knowledge [ma’rifa] of Allah (Almighty and Glorious is He) is the basic principle [asl]. I see most of you as no more than liars in word and deed, in private and in public. You have no constancy. You have words without deeds, and deeds with neither sincerity nor affirmation of Unity [tawhid]. If you consult the touchstone [mihakk] that is in my hands, and it is favorable to you, what good will this do you? You need to be accepted and approved by the Lord of Truth (Almighty and Glorious is He). Your chips must soon be exposed to smelting and the kindling of fire, and it will be said: “This is silver, this is ore, this is brass.” Then the whole lot will be extracted, sorted in preparation for the Day of Judgment [yawm al-qiyam]. The same will be said of all your deeds in the performance of which you behaved hypocritically. Every deed done for the sake of any other than Allah (Almighty and Glorious is He) is null and void. Let your work, your love, your friendship and your quest be for the One who has told us:

There is nothing like unto Him, and He is the All-Hearing, the All-Seeing. (42:11)

Deny and affirm. Deny the attribution to Him of anything that is unworthy of Him, and affirm as belonging to Him whatever is worthy of Him, namely what He is pleased to attribute to Himself, and what His Messenger (Allah bless him and give him peace) has been pleased to attribute to Him. If you do this, your hearts will be rid of [the heretical extremes of] anthropomorphism [tashbih] and the negation of the divine attributes [ta’til].

Befriend Allah (Almighty and Glorious is He) and His Messenger, then the righteous [as-salihun] among His servants, with reverence, honor and respect. If you wish for salvation [falah], let none of you attend my company without good manners; otherwise you should stay away. You are always going to excess, so curb your excesses during this hour while you are in my presence. Perhaps in the assembled company there is someone who deserves to be treated with respect and good manners beyond your minds and comprehension. The cook knows his dishes, the baker knows his bread, the craftsman knows his work, and one who issues an invitation knows those who are invited to attend.

Your interest in this world has made your hearts blind, so you cannot see anything with them. Beware of it, for it will make itself available to you time after time, until it gets you more and more involved, then it will finally make you its sacrificial victim. It will let you drink its wine and its drugs [banj], then it will cut off your hands and your feet, and gouge out your eyes. When the drug has worn off and consciousness returns, you will see what it has done to you. This is the consequence of loving this world, chasing after it, and being greedy for it and what it has to offer. This is what it does, so beware of it!

O young man! There is no salvation for you as long as you love this world. And as for you, who claim to love the Lord of Truth (Almighty and Glorious is He), there is no salvation or success for you, as long as you love the hereafter or anything whatsoever apart from Him. The lover who really knows [al-‘arif al-muhibb] loves neither the one nor the other, nor anything apart from the Lord of Truth (Almighty and Glorious is He). When his love is complete and fully realized, he will receive his allotted worldly shares to secure his well-being and satisfy his needs. The case will be similar when he arrives in the hereafter, for everything he left behind him he will now see at the gate of the Lord of Truth (Almighty and Glorious is He). It will have gone ahead to wait for him there, because he gave it up for the sake of Allah (Almighty and Glorious is He). He gives His friends [awliya’] their shares in things while they are keeping their distance from them. The comforts of the heart are internal [batina], and the comforts of the self are external [zahira]. The comforts of the heart come only after the self has been deprived of its comforts, so when the self is deprived, the gates of the heart’s comforts are opened. Then, when the heart has received all the comforts it needs from the Lord of Truth (Almighty and Glorious is He), mercy will come to the self. This servant will be told: “Do not kill your own self,” for its share of comforts will then come to it, and it will receive them in a state of meekness [wa-hiya mutma’inna].

Leave the company of those who excite your interest in this world, and seek the company of those who encourage you to turn away from it. Like inclines toward like, each revolving around the other. The lover gravitates toward lovers, until he finds his beloved among them. Those who are lovers of Allah love one another for His sake. He surely loves them and supports them, and they give one another strength. They help one another to summon the people, inviting them to faith [iman], affirmation of Unity [tawhid] and sincerity [ikhlas] in action. They take them by the hand and set them on the path of the Lord of Truth (Almighty and Glorious is He). He who serves is served, he who acts well is treated well, and he who gives will receive. If you act to deserve the Fire, the Fire [of Hell] will be yours tomorrow.

As you pay allegiance, so shall you receive allegiance [kama tadinu tudanu]….

and:

According to how you are, so shall authority be conferred upon you.

Your deeds are your agents [a’malukum ‘ummalukum]. You act like people fit for the Fire, yet you hope for Paradise from Allah (Almighty and Glorious is He). How can you wish for Paradise without doing the work of those to whom Paradise belongs? The masters of the heart [arbab al-qulub] in this world are those who work with their hearts, not with their limbs and organs only. Work without the inner feeling [muwata’a] of the heart, what does it accomplish? The showy pretender [mura’i] works with his physical organs, while the sincere person [mukhlis] works with his heart as well as his physical organs; he works with his heart before his physical organs. The believer [mu’min] is alive, while the hypocrite [munafiq] is dead. The believer works for the sake of Allah (Almighty and Glorious is He), while the hypocrite works for the sake of creatures, and looks to them for praise and reward for his work. The work of the believer is in both his outer and his inner, in both his private and his public life, in good times and in bad. The work of the hypocrite is in his public life only. His work is there when times are good, but when hardship comes along he does no work. He has no friendship for Allah (Almighty and Glorious is He). He has no faith in Allah (Almighty and Glorious is He), His Messengers or His Books. He does not remember the Gathering [hashr], the Resurrection [nashr] and the Reckoning [hisab]. His Islam is to keep his head and his property safe [li-yaslama] in this world, not to keep him safe in the hereafter from the Fire that is the chastisement of the Lord of Truth (Almighty and Glorious is He). He keeps the fast [yasumu], performs the prescribed prayers [yusalli], and studies religious knowledge in the presence of people, but when they are not around he reverts to his own business and his unbelief [kufr].

O Allah, we take refuge with You from this condition. We beg You for sincerity in this world and sincerity tomorrow. Amin.

O young man! You must practice sincerity in your actions. Look beyond your work and the expectation of recompense for it from creatures [al-khalq] and Creator [al-Khaliq]. Work for the sake of Allah (Almighty and Glorious is He), not for His blessings. Be one of those who long for His countenance. Seek His countenance until He grants your wish. Then, when He grants you this, you will obtain Paradise in this world and the hereafter: nearness to Him in this world, and in the hereafter the vision of Him. The fulfillment of His promise is a contract and guarantee [bai’ wa-daman].

O young man! Deliver your own self and your property into the hand of His destiny [qadar], His decree [hukm] and His judgment [qada’]. Deliver the purchase [al-mushtara] to the Purchaser [al-mushtari] and tomorrow He will pay you the price.

Servants of Allah! Deliver your own selves to Him, the price and the object of value. Say: “The self, property, Paradise and everything apart from You, all are Yours. We wish for nothing apart from You.” The neighbor [jar] before the house [dar]. The companion [rafiq] before the road [tariq]. O you who desire the Garden [of Paradise], its purchase and cultivation must be today, not tomorrow. Increase its irrigation channels and let water flow in them today, not tomorrow.

O my people! On the Day of Resurrection, hearts and eyes will be turned inside out. On that day when feet will stumble, every one of the believers will stand upon the footing of his faith and his pious devotion [taqwa]. The steadiness of their feet will depend on the degree of their faith. On that day:

The wrong-doer will bite his own hands. (25:27)

[That is,] for having done wrong, and the pervert [mufsid] will bite his own hands for having caused corruption and not having put it right, for having run away from his Master.

O young man! Do not overestimate the value of a deed, for deeds are valued according to their ultimate outcomes. You must beg the Lord of Truth (Almighty and Glorious is He) to make your outcome good, and to restrict you to those actions that He likes best. Beware, then again beware, when you repent, lest you undo your repentance and lapse back into sin. Do not lapse from your repentance because of something someone may say. Do not conform to your lower self [nafs], your passions [hawa] and your natural impulses [tab’], while opposing your Master (Almighty and Glorious is He). The sin is committed today, and tomorrow, since you have disobeyed the Lord of Truth (Almighty and Glorious is He), He will leave you in the lurch and will not help you.

O Allah, help us to be obedient to You, and do not desert us because of disobedience toward You.

Give us in this world good, and good in the hereafter, and guard us against the torment of the fire! (2:201)

Eighth Discourse of the Sublime Revelation
February 15, 2006

It was in the schoolhouse, in the late evening of Tuesday, the 19th of Shawwal, A.H. 545, that the Shaikh Abdul Qadir (may Allah be well pleased with him) said:

The pious pretender [mura’i] wears clean clothes, but his heart is filthy. He abstains from permissible things, and is too lazy to earn a livelihood. He eats off his religion, and exercises no self-restraint at all. He consumes things that are explicitly forbidden [haram]. His game may be hidden from the common folk [‘awamm], but it is not concealed from the Elite [khawass]. His asceticism [zuhd] and obedient worship [ta’a] are all superficial. His external facade is splendidly fashioned, but his interior is a ruin.

Woe unto you! Obedient service to Allah (Almighty and Glorious is He) is performed by the heart [qalb], not the outer mold [qalab]. All these things are connected with hearts, innermost beings and spiritual qualities [ma’ani]. Strip yourself bare of what you now have on, so that I may get for you from the Lord of Truth (Almighty and Glorious is He) an outfit that will never wear out. Get undressed so that He may clothe you. Take off the garment of your indifference to the rights [huquq] of Allah (Almighty and Glorious is He). Take off the garment of your attachment to creatures and your idolization [shirk] of them. Take off the garment of lust, frivolity, conceit and hypocrisy, of your love of being acceptable to people and having them approach you and bring you gifts. Take off the clothing of this world, and put on the clothing of the hereafter. Divest yourself of your power, your strength and your very existence [wujud], and throw yourself down before the Lord of Truth (Almighty and Glorious is He) without power, without strength, without attachment to material means [sabab], and without idolatrous worship of any created thing. Then, if you do this, you will see His gracious favors all around you. His mercy will come to join you, and His blessing and benefit will clothe you and enfold you in their embrace. Flee to Him. Dedicate yourself wholly to Him, naked, with no you and no one other than you. Move toward Him in isolation, distinct from any other than Him. Move toward Him separately, apart, until He joins and connects you to your inner and outer forces [quwa zahirika wa-batinika]. Even if He were to close the whole universe [al-akwan] against you, and make you carry all its burdens, this would do you no harm; not at all, for He would protect you throughout.

When someone blots out creatures by virtue of his realization of Unity [tawhid], blots out this world by virtue of his renunciation [zuhd], and blots out everything else apart from his Lord (Almighty and Glorious is He) by virtue of his longing, that person is completely prepared for righteousness [salah] and success [najah], and he will enjoy the all the blessings of this world and the hereafter. You must experience the mortification of your lower selves, your desires and your devils, before you die. Experience the special death [al-mawt al-khass] before the common death [al-mawt al-‘amm].

O my people! Respond to me, for I am the crier of Allah (Almighty and Glorious is He), calling you to His door and His obedient service. I am not calling you to myself. The hypocrite does not call the people to Allah (Almighty and Glorious is He); he is a self-promoter. He is looking for favors and acceptance, seeking worldly gain.

O ignorant one, you give up listening to words like these, and sit there in your cell, with only your own self and your passions for company! What you need first is the fellowship of the Shaikhs [shuyukh], and the slaying of the lower self, the natural instincts and everything apart from the Master (Almighty and Glorious is He). You must stay by the door of their houses, I mean the Shaikhs’, then after that you may go off by yourself, and sit in your cell alone with the Lord of Truth (Almighty and Glorious is He). When this has been fully accomplished by you, you will come to be a remedy for the people, a rightly guided guide [hadi mahdi] by permission of the Lord of Truth (Almighty and Glorious is He).

As you are now, your tongue is pious [wari’], but your heart is immoral [fajir]. Your tongue praises Allah (Almighty and Glorious is He), while your heart resists Him. Your outer being is a Muslim, but your inner is an unbeliever [kafir]. Your outer is a monotheist [muwahhid], but your inner is a polytheist [mushrik].

Your asceticism [zuhd] is part of your facade. Your religion [din] is part of your facade. Inwardly, you are a mess. It is like whitewash on the water closet, i.e. the toilet, or a lock on the garbage can. Since this is how you are, Satan has set up camp in your heart and made it a place for him to live in.

The believer starts with the development of his inner being, then tackles the development of his outer being. Someone who is constructing a house will spend large sums of money on its interior while the gateway is just rubble; he will leave fixing the entrance until after he has completed the main building. One must likewise begin with Allah (Almighty and Glorious is He) and earning His good pleasure [rida], and then pay attention to creatures with His permission. The first stage is to acquire [tahsil] the hereafter, and only then to obtain one’s allotted shares [aqsam] in this world.