Part 21

support of magic and Satan. Allah, the Exalted combined adultery and polytheism when He says,

gah cet Mk Bee at ge Ft ele ee ge EUS ag Ape 3! OG Ga YSIS he GBI YI AS GIT s

which means, "The adulterer marries not but an adulteress or a Mushrikah and the adulteress none marries her except an adulterer or a Muskrik [and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a Mushrik (polytheist, pagan or idolater, etc.) And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress, etc.)]. Such a thing is forbidden to the believers (of islamic Monotheism).” (An-Ndr, 24:3)

So these three lead to and result in each other. That is why when the heart has more polytheism than monotheism, it will be more likely to be guilty of adultery and will attach significance to pictures and such things, instead of Allah.

Allah says, ad cr oe en 2 oo te fn ae ee end an ran IgGl Spi gle BS ait Gs eg WAT BytT Ae ib oy Ray) LD

mw ipat G85 ee Gil OY 8 Ose Gals Br lS RD es

which means, "So whatever you have been given is but a passing enjoyment for this worldly life, but that which is with Allan (Paradise) is better and more lasting for those who

126 * AL-FAWA'ID: A Collection of Wise Sayings

believe (in the Oneness of Allah Islamic Monotheism) and put their trust in their Lord (concerning all of their affairs). And those who avoid the greater sins, and Al-Fawdahish (illegal sexual intercourse, etc.), and when they are angry, they forgive." (Ash-

Allah informed us that what He has is better for he who believed in Him and put his trust in Him. This is monotheism. Then He talked about those who avoid the power of lust and after that those who overcome the power of anger, so He combined monotheism, chastity, and justice, which are the means of all good.

A Precious Gem: Forms of Rejecting the Qur’an and Uncertainty about It

Forms of rejecting the Qur'an:

One: to refuse to listen to it, have faith in it and pay attention to it.

Two: to refuse to act according to it, abide by its lawful and unlawful commandments, even if the person reads it and has faith in it.

Three: to reject its arbitration and litigation according to its principles and branches of the religion, and to believe that its words are not meant to be indisputable, and that its proofs are verbal and does not reach the level of real knowledge.

Fourt: to reject careful consideration of it, and fail to understand it and learnthat which the Speaker intended.

Five: to reject seeking medication with it concerning all the diseases of the heart, by seeking the cure of such diseases from other than it.

All these are included in the following Quranic verse:

4D greg Ob aT a AST 33 OU LT Otis &

which means, “And the Messenger (Muhammad) will say: "O my Lord! Verily, my people deserted this Quran (neither listened to it, nor acted on its laws and orders)." (Al-Furqan,

This is the case with people although some rejection is less than others.

Uncertainty in the hearts concerning the Qur'an, is sometimes an uncertainty about whether it was really revealed by Allah or not, and whether it is really the truth from Allah. Sometimes this uncertainty is whether the Qur'an is Sacred or not, whether it is the word of Allah or a part of His creation. Sometimes it is whether the Qur'an is sufficient or not, whether it is necessary for people or that they are in need of some things other than it, like other reasonable things, analogies, opinions and policies.

Sometimes, it is about its meaning; its entirely clear meanings or interpreting it by leaving the entirely clear meanings and associating offensive interpretations. Sometimes, it is concerned with the entirely clear meanings, and whether or not they are meant to be practiced for their sake or for the sake of interest.

People have such uncertainties in their hearts about the Qur'an. You will find that every innovator in the religion has some kind of uncertainty about the Verses that contradict his innovation in his heart. Every dissolute oppressor has some kind of uncertainty about the Verses that come in between him and his will. So consider this meaning carefully, then be pleased with that to which you are inclined.

A Rule: The Perfection of Oneself The required perfection of oneself includes two things:

One: it should be a deep-rooted state and an indispensable part of one’s character.

Two: it should be a character of perfection within himself.

If it is not in this way, it will not be perfection. Therefore, the person who tries to achieve perfection should compete for it and be sorry if he misses out on it. This is nothing else but learning about his True Creator and Lord, without whom there would be no righteousness, comfort and pleasure, which is only found in learning about Him, the Almighty, and wishing to see His countenance, and following the road that leads to Him and His Pleasure and Dignity. This should become a deep-rooted and indispensable state.

Apart from that, ali other knowledge, will and deeds are considered to be either that which does not benefit him and does not perfect him, or that which prevents him from harm, especially if it becomes deep-rooted. In this case, it will torture and pain him according to its firmness within him.

The advantages that are separated from the self, such as clothing, vehicles, residence, high rank and wealth; they are in reality, something that is borrowed for some time, then the Lender will take them back. By then, and according to the degree of your attachment to these things, you will be in a state of pain and suffering because the Lender has taken back what He had lent you. And if they have become very dear to you, you will feel even greater pain and regret.

Therefore, anyone who wishes to attain happiness for himself should consider this point carefully. This is because most of creations are making every effort to deprive themselves, their own sufferance and regret, while thinking they are working for their happiness and comfort. They can only obtain real pleasure according to the degree of knowledge, Jove and good behavior they acquire. And their pain and regret will be according to the degree to which they miss these great targets. So, when they

AL-FAWA'D : A Collection of Wise Syaings * 129

lack these qualities, they will only have physical and mental forces, with which they eat, drink, marry, get angry and obtain the rest of their pleasures and the facilities of their life.

They will not receive any honor or merit, but only lowliness, because these forces suit beasts better than people. They may be better than them and more distinguished, in the sense that they will be surer to bring harm upon themselves. Therefore, you should abandon a form of perfection that is shared by beasts, which may even surpass you in it, and which are more competent in it than you. You should abandon it so as to attain real perfection and there is no perfection except when Ailah grants it.

A Precious Gem: The Reward of Being Busy in the Service of Allah

If the servant of Allah begins the day and the evening, without having any other concern except Allah, the Almighty, He will fulfill all his needs and relieve all his worries. He will empty the servant's heart for the sake of His Love, his tongue will constantly remember Him and he will have the strength to perform religious duties for His sake.

And if he begins the day and the evening, without having any other concern except the life of this world, Allah, the Almighty will cast worry and grief into his heart. He, the Almighty will leave him to himself, and keep his heart busy with things other than His Love. His tongue will not remember Allah but will only be concerned with the creation. He will use all his strength in things other than the sake of Allah, and he will remain busy in the service of creation. He will work very hard in the service of others. Just like a bellows that pumps _ itself up and then squeezes itself to the utmost in the service of others. Therefore, whoever refuses to submit to Allah, to obey and love Him, will be afflicted with the servitude, love and service of creation.

130 * AL-FAWA'ID: A Collection of Wise Sayings

Allah, the Almighty says in the Qur'an,

which means, “And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur'an and worship of Allah), We appoint for him Shaitan (Satan devil) to be a Qarin (an intimate companion) to him.” (Az-Zukhruf,

Abu Sufyan bin ‘Uyaynah * said, “You will never bring forward any famous proverb but | will bring the likeness of it from the Qur'an.” Thereupon someone said to him, “So where is in the Qur'an “Give your fellow brother a date, and if he does not accept it then give him a firebrand.” He then recited the previous Quranic verse.

A Precious Gem: Elements of Knowledge

Knowledge is to transfer the image of a given thing and establish it in the heart. And action is to transfer the theoretical image from the heart and establish it in the world. Therefore, if the one, which is established in the heart corresponds to the reality, then itis true knowledge.

It is often true that some images that have no real existence remain within oneself, and the person who has adopted it in himself takes it to be true knowledge, whereas it has no reality. The knowledge of most people is of this kind.

37 Hig full name is Sufyan bin ‘Uyaynah bin Maymiin Al-Hildly Al-Kufy. He was a faithful memorizer, and the imam of the Sacred mosque of Mecca. He was one of the leaders of the study of hadith. He died (may Allah have mercy upon him) in 198 A. H. Adopted from Tahdhib At-Tahdhib (4\117), Tarikh AlBukhary Alkabir (4\94), Aj-Jarh wat-Ta’dil (4\973), Mizanul-I’tidal (2\170) and Siyar A’lam An-Nubala’ (8\454).