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Our Children: Nurturing the Prophet’s ﷺ Spiritual Intelligence, by Anse Tamara Gray

Anse Tamara Gray on how we should nurture the spiritual growth in our children and how we can plant the seeds of Islam in them.

Our thanks to Rabata for this recording. Anse Tamara’s photo is from Altamish + Hannan Photograpy.

 

Resources for Seekers

The Door of Repentance and Return to Allah is Always Open – Faraz Rabbani

The Door of Repentance and Return to Allah is Always Open
In the Name of Allah, the Benevolent, the Merciful

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Always remember that you’re dealing with the Most Merciful and Most Compassionate (al-Rahman, al-Rahim). Allah Most High tells us in the Qur’an to never lose hope in Him, regardless of how badly we stumble, fall, err, or sin. He says:

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“Say: My servants who have wronged yourselves, never despair of God’s mercy. God forgives all sins: He is truly the Most Forgiving, the Most Merciful.” [Qur’an, 39.53]
And the Messenger of Allah (peace and blessings be upon him) promised that, “The one who repents from sin is like one who never sinned.” [Ibn Maja]

See A Reader on Repentance

The Way of Returning to Allah
The Messenger of Allah (peace and blessings be upon him) advised, “Be mindful of Allah wherever you may be. Follow a bad deed with a good deed, and it will wipe it out. And deal with people through upholding good character.” [Related by Tirmidhi]

In “following a bad deed with a good deed,” I would advise you to strive to follow the Prophetic sunna to, “Keep your tongue moist with the remembrance of Allah.” [Tirmidhi] In your walking, work, and rest. Engage your tongue, heart, and mind with the remembrance of Allah.

One way is to repeat the the “lasting good deeds” the Prophet (Allah bless him and give him peace) recommended: Subhana’l Llah; Alhamdu li’l Llah; la ilaha illa’l Llah; and Allahu Akbar. These can be recited in order or individually. Stay constant on them, and you’ll find peace of heart and increasing presence with Allah.

Allah Most High enjoins us:

“Hurry towards your Lord’s forgiveness and a Garden as wide as the heavens and earth prepared for the righteous, who give, both in prosperity and adversity, who restrain their anger and pardon people– God loves those who do good– those who remember God and implore forgiveness for their sins if they do something shameful or wrong themselves– who forgives sins but God?– and who never knowingly persist in doing wrong. The reward for such people is forgiveness from their Lord, and Gardens graced with flowing streams, where they will remain. How excellent is the reward of those who strive!” [Qur’an, 3.134-136]

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And Allah alone gives success.

wassalam,

Faraz Rabbani

On Reflection (fikr) – Imam al-Haddad (Book of Assistance)

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On Reflection (fikr)

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from: The Book of Assistance, Imam ‘Abdallah Ibn ‘Alawi al-Haddad (Allah have mercy upon him)

Translated by: Dr. Mostafa al-Badawi, Madina

 

You should have a wird of reflection in every twenty-four hours, for which you should set aside one or more hours. The best time for reflection is the one in which are the least pre-occupations, worries, and more potential for the heart to be present, such as the depths of the night. Know that the state of one’s religious and worldly affairs depend upon soundness of one’s reflection.

Anyone who has a share of it has an abundant share of everything good. It has been said : ‘An hour’s reflection is better than a year’s worship.’ ‘Ali, may God ennoble his face, has said: ‘There is no worship like reflection.’ And one of the gnostics; may God have mercy on them all, said: ‘Reflection is the lamp of the heart; if it departs the heart will have no light.’

 

 

The ways of reflection are many.

One, which is the most noble of them, is to reflect on the wonders of God’s dazzling creation, the inward and outward signs of His Ability, and the signs He has scattered abroad in the Realm of the earth and the heavens. This kind of reflection increases your knowledge of the Essence,

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Attributes, and Names of God. He has encouraged it by saying:Say: Look at what is in the heavens and the earth! (10:101)

Reflect on the wondrous creations He has made, and on yourself. He has said: In the earth are signs for those who have certainty, and in yourselves; can you not see? (51:20-21)

 

Know that you must reflect on the favors of God, and His bounties which He caused to reach you.

Remember the favors of God, that you may succeed. (7:69)

Should you (attempt to) number the favors of God, you would not be able to do so. (16:18)

All good things that you possess are from God. (16:53)

This kind of reflection results in the heart filling with the love of God, and continuously rendering thanks to Him, inwardly and outwardly, in a manner that pleases and satisfies Him.

Know that you should reflect on God’s complete awareness of you, and His seeing and knowing all about you.

We have created man, and We know what his soul whispers to him; and We are nearer to him than his jugular vein. (50:16)

And He is with you wherever you are, and God sees what you do. (57:4)

Have you not seen that God knows what is in the heavens and the earth, and no three (persons) converse but that He is their fourth?(58:7)

This kind of reflection results in your feeling ashamed before God should He see you where He has forbidden you to be, or miss you where He has commanded you to be.

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Know that you must reflect on your shortcomings in worshipping your Lord, and your exposing yourself to His wrath should you do what He has forbidden you.

I created jinn and men only to worship Me. (51:56)

Do you think We created you in vain, and that to Us you will not be returned? (23:115)

O man! What is it that has deceived you concerning your Generous Lord? (82:6)

This kind of reflection increases your fear of God, encourages you to blame and reproach yourself, to avoid remissness and persevere in your zeal.

Know that you must reflect on this worldly life, its numerous preoccupations, hazards, and the swiftness with which it perishes, and upon the hereafter, and its felicity and permanence.

Thus does God render the signs clear to you, that you may reflect on this world and the hereafter. (2:119-220)

But you may prefer the life of this world, when the hereafter is better and more abiding. (87:16-17)

The life of the world is but distraction and play; while the Last Abode is indeed the Life, if but they knew. (29:64)

This kind of reflection results in losing all desire for the world, and in wishing for the hereafter.

Know that you should reflect on the imminence of death and the regret and remorse which occur when it is too late.

Say: The death that you flee will indeed meet you, and you will then be returned to the Knower of the unseen and the seen, and He will inform you of that which you had been doing.(62:8)

Until, when death comes to one of them he says: ‘My Lord! Send me back that I may do good in that which I have left!’ No! It is but a word he says. (23:99-100)

O you who believe! Let not your wealth or your children distract you from the remembrance of God! up to: But God will not reprieve a soul whose time has come. (63:9-11)

The benefit of this kind of reflection is that hopes become short, behavior better, and provision is gathered for the Appointed Day.

Know that you should reflect on those attributes and acts by which God has described His friends and His enemies, and on the immediate and delayed rewards which He has prepared for each group.

The righteous are in felicity, and the depraved are in hell.(82:13-14)

Is the one who is a believer like the one who is corrupt? They are not equal. (32:18)

As for the one who gave, had taqwa, and believed in goodness, We shall ease him into ease, (92:5-7)up to the end of the sura.

The believers are those who, when God is mentioned, their hearts tremble, up to: they will have degrees with their Lord, and forgiveness, and generous provision. (8:2-4)

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God has promised those among you who have believed and done good works that He will make them rulers over the earth as He made those before them rulers. (24:55)

Each we took for their sin; on some we sent a hurricane, some were taken by the Cry, some We caused the earth to swallow, and some We drowned. It was not for God to wrong them, but they wronged themselves. (29:40)

Hypocrite men and hypocrite women proceed one from another; they enjoin evil and forbid good, up to: God curses them, and theirs is a lasting torment.(9:67- 68)

Believing men and believing women are helping friends to each other; they enjoin good and forbid evil. up to: and good pleasure from God which is greater; that is the supreme gain. (9:71-72)

Those who do not expect to meet Us, are content with the life of the world and feel secure therein, up to: and the end of their prayer is, Praised be God, the Lord of the Worlds! (10:7-10)

The result of this kind of reflection is that you come to love the fortunate, habituate yourself to emulating their behavior and taking on their qualities, and detest the wretched, and habituate yourself to avoiding their behavior and traits of character.

Were we to allow ourselves to pursue the various channels of reflection we would have to forgo the brevity which we intended. That which we have mentioned should suffice the man of reason.

You should with each kind of reflection, bring to mind those verses, hadiths and other narratives relating to it. We have given an example of this by quoting some of the verses related to each kind of reflection.

Beware of reflecting on the Essence of God and His Attributes in the wish to understand their nature and how they exist. No one ever became enamoured of this without falling into the abysses of negation (ta’til) or the traps of anthropomorphism (tashbih). The Messenger of God, may blessings and peace be upon him, has said: ‘Reflect on the signs of God, and do not reflect on His Essence, for you will never be able to give Him His due.’

Source: Imam Abdallah Ibn Alawi al-Haddad, The Book of Assistance, translated by Dr. Mostafa al-Badawi.

Book of Assistance

There are many books in English which present Sufi doctrine, but few which can be used as practical travel guides along the Path. Originally written in Classical Arabic, the aptly-named Book of Assistance is today in widespread use among Sufi teachers in Arabia, Indone

 

sia and East Africa. Presented here in the readable translation of Dr. Badawi, this manual of devotions, prayers and practical ethics will be invaluable to all who love the Prophet and the Sufi way.

The author Imam Abdallah Ibn-Alawi Al-Haddad (d. 1720), lived at Tarim in the Hadramaut valley between Yemen and Oman, and is widely held to have been the ?renewer? of the twelfth Islamic century. A direct descendant of the Prophet, his sanctity and direct experience of God are clearly reflected in his writings, which include several books, a collection of Sufi letters, and a volume of mystical poetry. He spent most of his life in Kenya and Saudi Arabia where he taught Islamic jurisprudence and classical Sufism according to the order (tariqa) of the Ba’Alawi sayids.

Video: How to connect your heart with Allah – Habib Umar

YouTube – How to connect your heart with Allah – Habib Umar

Habibtour.com.au presents “How to connect your heart with Allah – Habib Umar”. This lecture was delivered by Habib Umar and translated by Shaykh AbdulKarim Yahya on Saturday 30 April 2011 in Sydney as part of Habib Umar’s world tour.

 

 

Habib Umar

Understanding Laziness in Islam – Shaykh Abdallah Adhami

Understanding Laziness in Islam – Shaykh Abdullah Adhami

Lecture transcript re-posted from here with slight modifications. Please forgive any formatting and phonetic spelling mistakes.

Posted with confirmation from Shaykh Abdallah Adhami. To listen to more of Shaykh Abdallah Adhami’s insightful and refreshing lectures please visit Sakeenah

bismillahi al-rahman al-rahim

Laziness, or lethargy can come from running low on “spiritual reserves,” from being in uninspiring settings — but, you know, I really believe that for the mu`min the center of tranquility, the sakina, the inspiration, all of that, is within. I know it is very hard — but by the grace and mercy of Allah (subhanahu wa ta’aala), it is in there. Sometimes what appears to be laziness could also be misinterpreted as “burnout” or exhaustion because we’re too hard on ourselves. May Allah (jalla thana`uhu) bless us with vision and wisdom to see the difference. The du`a that’s specifically against laziness is in the Sahih of Imam Bukhari (rahimahullah) on the authority of sayyiduna Anas ibn Malik (radiyallahu’anhu):

“… Allahumma inni a’outhu bika {Oh Allah I seek protection in you}
mina al-hammi wa al-hazan, {from anxiety and sadness}
wa al-‘ajzi wa al-kasal,* {and inability and laziness}
wa dhala’i al-dayni, {and the burden of debt}
wa ghalabati al-rijal …” {and the “humiliation” of men}*

The word “‘ajz” is not just inability or incapacity. It indicates a certain “lack” to act that comes from inner weakness. As in the hadith of Tirmidhi (rahimahullah), our beloved messenger (sallalahu ‘alaihi wa sallam) said: “al-kayyisu man dana nafsahu wa ‘amila lima ba’da al-maout. wa al-‘ajizu man atba’a nafsahu hawaha, wa tamanna ‘ala Allahi al-amani.” – the intelligent or, vigilant servant is ever blameful of himself, and works for what comes after death; the ‘ajiz is the one who lets himself follow his whim, and then wishes for good things from Allah. Notice how the one who “follows his whim” is attributed to “weakness.”

Abu al-Hasan al-Mada`ini related the following (du’a): “Allahumma la takilna ila anfusina fa na’jaz, wa la ilan-naasi fa nadi'” — Oh Allah! do not leave us to our own selves for we would weaken. And, do not leave us to the whims of people for we would be lost.” When one is always concerned with how people think, that would ultimately affect her sincerity. Sayyiduna ‘Umar (radiyallahu ‘anhu) said: “Whoever purifies his intention to be sincere to Allah (subhanahu wa ta’aala), Allah would take care of what would be between him and people.”

This is reminiscent of the hadith of Zayd ibn Aslam (rahimahullah) that I related to you from the Muwatta` where he said: “Fear Allah (have  taqwa), and people would respect or, have an affinity toward you — even if they hated to.” ‘Ajz comes from being low on spiritual reserves and from the ghaflah — or, absent-mindedness, that comes from being content with little deeds. Al-imam al-Hasan al-Basri (rahimahullah) said: “the righteous ‘salaf’ were as fearful of their good deeds being squandered or not being accepted as the present generation is certain that their neglect would be forgiven.” Please remember that al-Hasan passed away 110 A.H.

In this capacity, Rabi’ah al-Qaysiyah al-‘Adawiayh (rahimahallah) said: “We need to repent to Allah (ta’aala) for the way that we repent to Him.” In this capacity, sayyiduna Sa’id ibn al-Jubair (radiyallahu ‘anhu) said: “The reward of a good deed, is a good deed after it. The ‘reward’ or, jazaa` of a bad deed is a bad deed after it. May Allah (‘azza wa jall) save us from ghaflah here, and humiliation in the akhira– amin. ‘Ajz is also synonymous to dha’f, as in Sura al-Nisa`: “wa khuliqa al-insanu dha’ifan.” Some scholars of language distinguish between dha’f — with a fatha; and dhu’f — with a dhamma. The former is weakness in body or in intellect or opinion; the latter is weakness in body only. In Surat ar-Rum, Allah (jalla thana`uhu) said: “He created you from dha’f, and provided you with strength after it …”The word kasal implies a certain “heaviness” or, tathaaqul to do something, rather than inability. Since the ‘ajz is the more complex inner dynamic associated with defeatism, we are taught to seek refuge from it first, because it is the inner weakness that leads to outer laziness and lethargy. Likewise, we are taught to seek refuge from anxiety because it leads to sadness.

Therefore, in the Sunan of Abu Dawud (rahimahullah), our beloved messenger (sallalahu ‘alaihi wa sallam) said: “. . . Allah judges for ‘ajz, so be “mentally vigilant” – – ‘alayka bi al-kays – – and if something overwhelms or overcomes you, then say: ‘hasbiyallahu wa ni’ma al-wakil’.” Allah (jalla thana`uhu) describing the believers who were tested in Surah al-‘Imran: “fa ma wahanu lima asabahum fi sabili Allahi wa ma dha’ufu wa ma istakanu…” — and they did not “act weak” in the face of what befell them in the path of Allah, and they neither exhibited inner weakness, nor acted as if humiliated…” Our beloved messenger (sallallahu ‘alaihi wa sallam) warns: “He is not among us — i.e. does not embody our adab, who willingly agrees to humiliate himself, without being coersed.” When this happens on a communal level, you have a prevalent wahn, or defeatism. It means “weakness of the sort that no longer enables its bearer to stay ‘upright’.”

And, so Allah (jallah thana`uhu) gives the believers the proper perspective and focus in Surat al-‘Imran: “wa la tahinu wa la tahzanu wa antum al-a’laouna,” — do not become “weak,” do not grieve, for you will be dominant (i.e. high) — with the catch, however, “in kuntum mu`minin,” — if you would be believers. Surrender to Allah (‘azza wa jall) first, and you rise, you transcend the need for anything, truly. This yearning to be with Allah (jalla thana`uhu) is what begets the inner sakina referred to in the beginning. Yahya ibn Mu’adh (rahimahullah) said: “The servant who is ‘aware’ of Allah (ta’aala) leaves this world not having done enough of two things: crying over himself — and yearning to be closer to His Lord (subhaanahu wa ta’aala).”

May Allah grant us awareness. Ameen.

Photoessay: Distance and Closeness in Madina – almiskeenah

Photoessay: Distance and Closeness in Madina – almiskeenah

Understanding closeness to Allah through reflecting on distance and photography of urban architecture of Madina.

…while wandering the Madanian streets, a stream of swirling thoughts tend to take over…what struck me here was ‘distance’…the physical distance between this street scene and Masjid Nabawi, tucked in behind the newer buildings…the technological distance spanning the engineering and construction of these contrasting buildings…and what of the distance these satellite dishes span, bringing the entire world in front of one’s eyes, whilst simultaneously having the potential of totally distancing one from reality…as well as divorcing one from He Who promises to run to us if we walk to Him…Whose Presence can be felt without any external dish by fine tuning our heart to shorten the distance, bringing Him into pristine focus…Ya Rabb, Ya Lateef, Ya Wadud!!

Read more…

Overwhelmed by Guilt? – Mental Health 4 Muslims

Overwhelmed by Guilt? – Mental Health 4 Muslims

“How blunt are all the arrows of thy quiver in comparison with those of guilt”. -Robert Blair

Guilt is one of the most powerful of human emotions. It can motivate one to seek redemption or it can leave one feeling hopeless; it can set one on a path of true renewal and change or on a dangerous and dark path of depression and moral decline.

Feelings of guilt can surface for a number of different reasons. One may feel guilt after disappointing or hurting a loved one. A teenager who disobeys his/her parent or a spouse who betrays their partner may struggle with serious feelings of guilt both during and after their indiscretions. Guilt can also emerge from having negative feelings or thoughts about others, which are undeserved, such as being jealous of someone else’s success.  Perhaps the most demoralizing form is extreme guilt that can afflict someone after committing a sin or a serious moral offense.  The one suffering from this type of guilt is not just feeling deep regret for his/her wrongs but they are in fact overwhelmed with despair, hopelessness, and self-loathing.

There is a clear difference between guilt that leads to remorse which inspires one to sincerely seek God’s forgiveness and a much more destructive and sinister feeling that perpetuates guilt so strong that it distances one from God.  Some people hold on to the hope that God will accept their despair as penance so they allow thoughts of extreme guilt to consume them. Others are perpetuated by the misguided belief that their actions are beyond redemption; easily becoming depressed and withdrawn, they drown in a sea of their own guilt. In both cases they are literally unable to disconnect or move beyond the past because they see every subsequent negative event in their life whether it is a loss, disappointment or tragic event as a direct consequence of their past deeds. They are unable to forgive themselves and so they convince themselves that God is punishing them.

Muslims believe that such grim and ominous thoughts are inspired by mankind’s greatest enemy, Satan. He will stop at nothing to demoralize, diminish, and spiritually destroy us. Through despair he pushes us to the brink emotionally and psychologically in order to lead us to moral and spiritual apathy or the sense that we’ve crossed the point of no return and have no way for redemption. Once we’re convinced of this then our actions will follow suit, our heedlessness will increase and we will ultimately perish.

So how can one distinguish healthy feelings of guilt & remorse from these destructive feelings of despair and hopelessness? You must first know the answer to the following questions:

1)   Identify the cause of your guilt. What is the offense you think you’ve made?

2)   Whom have you offended?

3)   Is there a way to redress it?

The first point is very important because oftentimes we aren’t very clear on what God actually deems blameworthy. As Muslims, we are very fortunate in that we have a faith that covers in great detail both personal and social etiquette as well as legal rights and responsibilities. The Prophet Muhammad (peace be upon him) is our role model and his standard of conduct in every area of life is how we should measure our own behavior. If our actions/deeds are offensive by his standard then they are certainly offensive to God.

In the second point you must determine the degree of the offense. In other words, is it something that you will actually be taken into account for or is that just what you’ve been led to believe? Is the action truly offensive to God? We have to keep in mind that many of our cultures impose certain things on us that have nothing to do with Islam. This can obviously cause serious confusion for the average Muslim, most of whom haven’t formally studied the religion. For example, there are some cultures who look down upon a woman who remarries after a divorce; they erroneously believe that she is somehow dishonoring herself and her family. This clearly has nothing to do with Islam but nevertheless some women who come out of divorce feel conflicted about remarrying and even believe that it’s shameful to talk about it.  The fact that many of the female Companions of the Prophet (peace be upon him) were divorced and remarried during his lifetime is enough of a proof to contradict this ridiculous claim.

And finally, the third point focuses on the possibility of redemption by redressing the wrong itself. One of the many treasures of Islam is that it gives nearly everyone and anyone [who sincerely seeks it] hope for redemption. This point couldn’t be more perfectly articulated than in the following hadith:

Abu Sa`id Al-Khudri (May God be pleased with him) reported: The Prophet (peace be upon him) said: “There was a man from among a nation before you who killed ninety-nine people and then made an inquiry about the most learned person on the earth. He was directed to a monk. He came to him and told him that he had killed ninety-nine people and asked him if there was any chance for his repentance to be accepted. The monk replied in the negative and so the man killed him also completing one hundred. He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted. The scholar replied in the affirmative and asked, `Who stands between you and repentance? Go to such and such land; there (you will find) people devoted to prayer and worship of God, join them in worship, and do not come back to your land because it is an evil place.’ So he went away and hardly had he covered half the distance when death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded, ‘This man has come with a repenting heart to God,’ and the angels of punishment argued, ‘He never did a virtuous deed in his life.’ Then there appeared another angel in the form of a human being and the contending angels agreed to make him arbiter between them. He said, `Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer.’ They measured and found him closer to the land from where he left.  So God commanded (the land which he wanted to leave) to move away and commanded the other land (his destination) to draw nearer and then He said: ‘Now measure the distance between them.’ It was found that he was nearer to his goal by a hand’s span and was thus forgiven”. It is also narrated that he drew closer by a slight movement of his chest. (al-Bukhari & al-Muslim)

There are many lessons we can derive from this hadith but undeniably it teaches us that God’s mercy has no bounds and no one can limit Him in anything. His judgment is His alone so to assume that He will not forgive something is not only incorrect but it’s also blasphemous.  Simply put, we do not have the right to make any assumptions about God or His judgment.

So no matter how guilty we may feel about something we should be certain that God’s forgiveness is available to us so long as we sincerely repent.  And repentance is more than just wallowing in guilt or articulating sorrow and regret on your tongue; the process of sincere repentance necessitates action and includes:

1)   Recognizing the offense itself and its admission before God

2)   Promising to never return to it again

3)   Repenting sincerely to God for your transgression

As long as one commits to all 3 points then their repentance is sincere and they should resist any negative thoughts that make them feel unworthy of God’s mercy and/or dissuade them from drawing nearer to Him. About this the Prophet (peace be upon him) related that God said:

“O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great as its.” (al-Bukhari)

There are many other similarly beautiful hadiths where God, the Exalted, illustrates His immeasurable mercy and compassion.  The onus is ours to learn about His attributes and come to a better understanding of our own creation. We must remember that He created us with the ability to choose between right and wrong and, when we err, to experience guilt, so that we seek His forgiveness not so that we fall into despair, drowning in our misery. This is the abode of Satan, the one who is truly without hope.

For those who repent sincerely, guilt is a powerful means to direct our hearts back to God, to find the hope to persevere and to experience the ultimate gift of Divine grace.

The Importance of Study in One’s Spiritual Development – Imam al-Ghazzali

The Importance of Study in One’s Spiritual Development

Imam al-Ghazzali

“The Prophet (may God bless him and grant him peace) said, “The heart of the believer is more unsteady than a cooking pot as it boils. He also said, “The heart of the believer is between two of the fingers of the Merciful.” During such strenuous effort the physical constitution may be disordered, the intellect confused, and the body diseased.

If progress in the discipline and improvement of the soul is not made by means of the realities of the sciences, then the heart is ensnared with corrupt imaginings in which the soul trusts for a long time before they come to an end; and one may live out his appointed time without succeeding.

Many a Sufi has travelled this way and still has continued to hold a certain fancy for twenty years, whereas if he had studied science thoroughly beforehand, the point of confusion in his fancy (khayal) would have opened up to him at once. So to busy one’s self in the path of learning is a surer and easier means of attaining the aim.

They claim that it is as though a man left off the study of jurisprudence (fiqh), asserting, “The Prophet did not study it, and he became one who understood the divine law by means of prophetic and general inspiration without any repetition or application, and perhaps discipline of the soul will bring me finally to that goal.”

Whoever thinks this wrong himself and wastes his life. Nay rather, he is like the one who gives up the way of gain through farming, hoping to chance upon some treasure. The latter is indeed possible, but extremely unlikely. So too in the matter  of gaining knowledge.”

(p. 77 of “The Marvels of the Heart” by Imam al-Ghazzali)

Related Course: “The Marvels of the Heart” taught by Shaykh Yahya Rhodus