Part 9

L This is used because people of Basrah are known of thei ascesis.

” Qais alias the madman of Layla; a famous eloquent poet who had platonic love with Layla.

3 Al-Hasan ibn Abi al-Hasan Yasar al-Basri Abii Said, the freed slave of Zayd ibn Thabit, the example of ascetic scholars and one of the great charactets of the Tabi‘in. He died in 110 AH. Ayyab al-Sakhtiyani said: “Had you seen him you would have said that you have never sat with a scholar of jurisprudence.” Abu Ja‘far al-Bagir said: ‘That is the person whose speech resembles that of the Prophets.’ Refer to his biography: Ibn Sa‘d: al-Tabagat, 7/156, Hilyatw’lAuliya’,2/131, Ahmad: al-Zubd, 2/225, Siyar al-AVam al-Nubula’, 4/563, Tathkirat al-Huffiz, 1/66. Ibn al-Jawzi has dedicated a book for the life and virtues of this Imam which is printed and available.

SEEDS OF ADMONISHMENT AND REFORM

\* Jarir, a famous poet.

'’ Muhammad ibn Sitin, the Invam and Shaikh al-Islam, Aba Bakr al-Ansiti alAnasi al-Basti, the freed slave of Anas ibn Malik, the companion and servant of Allah’s Messenger (#g). He died in 110 A.H. Aba ‘Uwana said: ‘I saw Muhammad ibn Sirrin in the marketplace, and nobody saw him without him mentioning Allah.’ For his biography, refer to: Ibn Sa‘d: a/-Tabagat, 7/193, Hibatu' Auld, 2/263, Tarik Baghdad, 5/331, Tatbkirat al-Huffaz, 1/73, Siyar al-A'lim al Nubula, 4/606, al: Thar, 1/135, Mir‘ét al-Jandn, 1/232, al-Bidayah wa’- Nihiyab, 9/267, Shatharit al-Thabab, 1/138.

THE MIND (ie. sanity and intellect) is the associate of the heart, and the inherent nature is the fellow of the desires of the self, therefore do not forge a close alliance

near your desires for indeed what stands close to you will drag you along with it. The surrounding walls of the heart are built upon the pillars of the mind (intellect and reasoning) whereas the tent of the self is installed on the strings of desires. Dilute the effect of your inborn nature’s intoxication by mixing it with the water of self-discipline; strengthen the potency of your mental faculties (intellect and reasoning) with the mountains of piety. Indeed, the fluid of your inherent nature is salty whereas the fluid of the divine law is sweet but trials have conflated both together. The illumination of the faculties (intellect and reasoning) lights the darkness of the innate nature, upon which the right path becomes cleat to the traveler, because when the tinder of thoughts is kindled, it sights the consequences of catastrophes.

The intelligence of Prophet Yisuf (‘aayhi as-salam) led him to

SEEDS OF ADMONISHMENT AND REFORM

comprehend the consequences [of evil actions], whereas Zalikha’s' innate nature only picked out the immediate outcome. Endurance is heroic, and patience is a characteristic of true men. The sensibility of Yusuf (‘a/ayhi as-salam) restrained him from evil, wheteas Zalikha’s instinctive nature is what made her drift into it. Yet note that I am not advising you to uproot the tree of your desires - and in fact, it is not possible to do so - because Allah, Most High, has said, “The love of desires have been beautified for people” [AL Ymran 3:14]

Rather, I advise you to persist in the struggle of your corporeal self so that whenever branches of your desires grow high, prune them. And whenever your pruning instrument becomes worn out and blunt, sharpen it again. Be content with settling in the paddock of humility [of your lord], because a prisoner? should be busy with “Paradise”, so leave off [satisfying vain desires] despite your desire.

O my brothers, whoever brings forth an account corrupted by betrayal is surely ashamed of reviewing the constitution (Qur’an). And whosever’s garments have been stained with sins shall be distant from those close to Allah. And whosever’s reputation has been tarnished by sins, will be humiliated in the midst of the honoured ones, and whoever mounts negligence shall surely dismount

) The wife of the king of Egypt who tried seducing Prophet Yiisuf (‘alayhi assalim) but never succeeded. See Surah Yiisuf for full story.

in the land of regret.

Prophet Dawiid (‘alayhi as-salam) was bestowed such a beautiful and resonant voice that even running water would stop upon hearing it, and birds would stand before him (in humility) like prisonets. Yet, despite of it, when the affliction of,

“do not follow what you have no knowledge of? {al-IsraF 17: 36) tore off the shield of g t seeee Sep Ase cane “tell the believing men to reduce [some] of their vision and guard their private parts”,

His eyes stretched their sight out [to where they should not be] and so they tore apart his shirt of itreproachability such as the one Yasuf (‘alayhi as-salam) had worn [when he refused the ‘Aziz’s wife’s advances], and so his error even distorted the beauty of his recitation. Ma‘mar al-Wisal used to look after his vocal instrument but when he inclined toward sins he abandoned looking after what he had maintained, and so the house of purity came apart, and the rewards of the soldiers stopped and so the soldiers deserted. Indeed, that is a wound whose ointment is rare to find!

When Prophet Dawid (‘aayhi as-salam) wanted to moutn, his servants would call out: Whoever wishes to hear the mourns of Dawid (‘alayhi as-salam), let him gather here, and so all the mourners would gather at the place of mourning, and the sorrowful emotions would increase.

in the depths of the heart, its scent adorning and distin-

guishing the one who wears it. If deeds are the image then sincerity is the soul. Do not trouble yourself by performing a deed if you lack sincerity - a person is not considered a pilgrim unless he witnesses the gathering (on the mountain of ‘Arafah) even if he performs all the other pillars of pilgrimage. Do not be misled by the mere outward appearance of good deeds - when sincerity is absent and the case is presented before the Judge, He will detain the act and it shall not be acceptance.

S INCERITY IS AS IF ASAFEGUARDED musk preserved

Sincerity is a trade that is promising and rewarding - never shall it suffer from recession. The sincere one takes stock of his good deeds, despising his work as being inadequate even though the pen of acceptance has recorded them down. Indeed, the sincere one involved in a truthful deed always assures his anonymity, as that tilts the judgment of his deeds in his favour.

When the Messenger of Allah (8) depicted the beauty of ano-

nymity represented in the jewel of Uwais', the pickaxe of longing to meet him began to pick at the heart of ‘Umar and so he sought him every year, inquiring about the people of Yemen.” When ‘Umar met him for the first time he asked him: who are you? He replied, a shepherd and a hired person, without revealing his name. This is because the am/iyd’ are known only to a few as they conceal themselves underneath the garment of anonymity. However, as soon as you recognise them through their characteristics, you shall observe the purity of their secrets and not the smudges on their clothes;

Cte IR be pe BO Gere cence ae sah iS pelle die ct, “And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass

1 Uwais al-Qarni: Ibn Amir, the famous ascetic. He lived during the time of the Prophet (¥8) but did not get to see him. He was trustworthy and precise and died in the year 37H.

2 "This refers to the narration in which ‘Umar inquired further about Uwais and so the Prophet gave him some signs through which he can locate him. And so, “Umar started seeking these signs and hints until he managed to meet with him. > He is from amongst the young Tabi‘in who was known of his piety, know!-

SEEDS OF ADMONISHMENT AND REFORM

his eyes would flush with tears immediately, but then he would say, How severe is this flu that I’m suffering from!

And whenever Ibrahim Ibn Adham used to feel ill he would place besides himself a meal, that only a healthy person could eat, so that he would not be like one who complains about what they ate having to endure. Indeed, their imitation coins are better than your genuine ones.

Sincerity of believers comes in different forms and states; some believers would give charity with their right hand while concealing it from their left hand.

Al-Nakh7 used to recite the Qur’an but whenever someone entered upon him he would immediately cover it [so no one would know of his good deed].

Ibn Abi Layla’ used to pretend to be asleep if someone entered upon him while praying.

Al-Hasan al-Basti once said: ‘Men [before] used to forbear shedding their tears whenever their tears began to well up [from their fear of Allah], and if they feared they would be unable to conceal their tears from being noticed by others, they would leave the place so that no one could see them.’

The bottle of the musk of love has been drizzled and its scent

* He is either Ibrahim or his brother al-Aswad al-Nakh‘i whose piety, worship and scholarship were wide known.

> Muhammad ibn ‘Abdul-Rahman Ibn Abi Layla al-Ansati, the Judge and jurist of Kufah.

has diffused into the sanctuary of worshippers; nevertheless its odour does not attach to every garment; because “How many ate those who spent the night praying but earn nothing out of all that except the exhaustion of staying awake all night.” Pretenders spare no effort in praying all night but the wind of his pretence ruffles and removes the leaves of his worship leaving behind the branches of his deeds bate; indeed thistles brings forth no scent to be cartied with the breeze! “If they were truthful with Allah, that would have been better for them”

When the hypocrite attempts to simulate the deeds of the sincere, hearts recognise the stench of the corpse of his hypocrisy and so all his deeds become in vain.