The Prophet’s renunciation of the worldly

The Messenger of Allah was the most detached from the worldly of all people who have ever existed and will exist. Thus, Almighty Allah offered the Prophet gold, silver and an emerald the size of Mount Tihama and that this wealth would accompany the Messenger of Allah everywhere. But Muhammad did not want this and said, “O Allah! will be hungry one day and another day replete.” The Prophet also said, «I would have been happy to possess a whole mountain of gold the size of Uhud, if three days later even just one coin remained from it, except for the one that I would have saved in order to pay off my debts.» The Prophet e did not like to retain for himself anything of worldly riches. Even if the Messenger of Allah possessed gold the size of Mount Uhud, he would distribute this wealth amongst Muslims and would not leave anything for himself other than that necessary to repay a debt.

The Prophet also drew the attention of Muslims to the essence of love, saying that no slave could achieve perfection in faith until his heart was filled with love for the Messenger of Allah and made this love higher than any other. Thus, the Prophet said, «There will be no one amongst you whose faith is complete until you love me more than your family, children and all of humanity.»

Then the Prophet explained to the Muslims that the passion for worldly wealth demeans a person and causes greed, because it becomes absolutely impossible to get enough of worldly possessions. The Prophet also said, “If a son of Adam possessed two valleys full of gold, he would then want a third, and if he owned three, he definitely would want a fourth. For the eyes of the sons of Adam shall not be sated, except by land” [1].

The Messenger of Allah was also concerned that every Muslim should be pure and chaste and tried to instruct each slave of Almighty Allah to look down on worldly riches and realize his own dignity and distinction above that of the worldly. The Messenger of Allah said, «Truly, alms cleanse people of impurities and sins.»

This saying of the Prophet clearly points to the need for the soul of the believer to be dignified, noble and cleansed of the desire for what others possess; not showing his needs and wants except to the one Almighty Allah. The Prophet also taught believers that renunciation of the worldly is the gateway to the love of Allah and the love of people.

This is because people do not like a person who covets that which they have. The Messenger of Allah said, “Renounce the worldly and Allah will love you. Renounce what people have and they will love you.”

Therefore, theological scholars say this, “O my brother, if you want to help a person by turning to some ruler, official or others, first renounce the worldly. Let your name not be on the lists of those receiving gifts and donations.

If you behave in this manner, we avouch that there will appear sincere respect for you in people’s hearts. May everyone who sees you, treat you with reverence.” In Scripture Almighty Allah established the general rule of asceticism (meaning), “Allah did not make two hearts in the human body” (Sura Al-Ahzab, ayah 4). This confirms that in one heart the love of worldly life and the love of Almighty Allah and striving for His satisfaction are never combined.

Fruits of renunciation of the worldly

Know that Almighty Allah enriches the heart of one who has renounced the love of the goods of worldly life and endows him with worldly possessions, no matter how much the heart may resist. How beautifully one of the pious said in addressing Allah, “Oh God, what did he find who has lost You, and what did he lose who found You? Verily, he who has been content with anything other than You has suffered misfortune and he who has resorted to anyone else has experienced loss.”

Once a certain man saw Ibrahim ibn Adham mending his clothes and asked him, “O Ibrahim, what did Allah give you in lieu of power in Balkh?” Ibrahim f replied, “Almighty Allah has given me something that your reason will not be able in a condition to grasp. But, nevertheless, I will reveal for you some of that given to me so that you will be able in a condition to understand.»

Then Ibrahim threw a needle into the sea and prayed to Allah that He would return it. And in an instant large fishes appeared, each holding a golden needle in its mouth. Ibrahim f said, “Oh my Lord, I did not want anything other than my needle!” And addressing the man, Ibrahim continued, “This is of what Almighty Allah granted to me that you are in a condition to understand.”

CHAPTER 6

TRUTHFULNESS (SIDQ)

Meaning of truthfulness

Verily, truthfulness (honesty) (sidqu) is the support of the murid, his order, his culture and his perfection. Truthfulness is the degree which follows the degrees of prophecy. And the very least of truthfulness is that your secret and evident deeds are in conformity with one other.

There also are siddiq [2] - those who are truthful in all their words, deeds and situations. Know that truthfulness is both the internal and the external concordance with truth. Thus, a truthful person - siddiq - is one who, because of the truthfulness of his heart, pays no attention if respect for him has vanished from people’s hearts.

A true righteous person (siddiq) dislikes people noticing even a tiny modicum of his good deeds and does not respond with hatred when people may notice some of his bad deeds. Imam al-Junaid said, “Truthfulness is the ability to speak the truth even when one simply cannot save oneself without a lie. Mendacity is proscribed by the Sharia and reproached by human nature.”

The dignity of truth

Verily, language is a value; it is a person’s dignity and one who moderates his language acquires honour and respect. For clarification of the values of truthfulness, for us the following sayings of the Prophet suffice, “Reject what instills doubt in you, in favour of that of which you have no doubt. Verily, truth is tranquility for the heart and falsehood instills doubt.”

The Messenger of Allah also noted, “Verily, truth encourages good, and good leads to Paradise. Indeed, falsehood impells one to wickedness - and wickedness drives one to Hellfire.” When Luqman al-Hakim was asked, “How have you achieved this degree?” he answered, “(Through) truthfulness in speech and forsaking that which does not concern me.”

Theological scholars were in general agreement that the nafs’ salvation lies in truthfulness, even though this may bring a person difficulties and sometimes even punishment. They noted, “Adhere to truthfulness, for where you fear that it may harm you, it will benefit you.

Abandon falsehood; where you expect to benefit from it, it will certainly harm you.” Even though a merchant may believe that, having lied, he will sell his goods well, he is most mistaken. In a tradition from the companions it is said, «A truthful merchant shall not become poor.»

[1] I.e. until he dies, or never. - Ed.

[2] Siddiq – “Truthful one” is the title given to a person known for his utmost honesty

FROM THE BOOK “VIRTUES OF THE RIGHTEOUS”

BY SHEIKH AHMAD-AFANDI MUFTI DAGESTAN