Virtues of the Righteous

Love for the worldly and worship are incompatible

Imam Abul Hassan ash Shazali said, “The servant of Allah will not be able to approach closer to Almighty Allah as long as in his heart there is a partiality to any of this or the other worlds. Approach to the Almighty can be awarded only to a slave of Allah sincere in worship.

The others will remain with whatever their heart was inclined towards in this and the other world; they will not be raised more than this.» Furthermore, from Abul Hassan Ali ibn al Muzaini it is transmitted: “Even if you praise a person highly and attribute to him the high level of Siddiq (i.e. a righteous person of the highest degree), Almighty Allah will still not pay him attention as long as in the heart of that slave there is even some love for worldly life. I swear by Allah, those travelers on the path of knowing the Almighty who in their hearts felt the sweetness of any material wealth perished.”

Imam ash Shazali said, “The worship of Allah, if associated with a feeling of love for worldly life, is only unease and trepidation for the heart and fatigue for the body; it becomes like a body without a spirit (ruh). The essence of asceticism and estrangement from worldly goods lies in the absence of love for them, and not in depriving oneself of any property. You see, after all, the Messenger of Allah did not forbid us from engaging in trade or any craft.”

Admonition concerning the temptations of the worldly life

The Messenger of Allah often reminded believers of the right attitude to the mortal world, which should never vacate their hearts and minds. It is said that people should act in this world as though they were travelers. This is a reminder protecting them from being entangled in the net of love for worldly life.

The Prophet said, “Be in this world as though you were from a foreign land (gharib) or travelers. And also consider yourself to be amongst those who have abandoned this world. Thus, when morning comes, do not tell your nafs about the evening (do not expect that you will live to see it), and when evening comes, do not talk about tomorrow morning. Use your health before the onset of illness, your youth before old age, your spare time before you are occupied and your life before death. Truly, you do not know how they will call you tomorrow [1].”

When Imam Junaid al Baghdadi was asked: “What knowledge is most useful?” he replied, “The knowledge that leads you to the knowing of Almighty Allah and which distances you from following your nafs. Useful knowledge leads its possessor to humility, modesty, to a constant struggle with his nafs, to caring for his soul, to self control, to fear before Almighty Allah and to the heart’s rejection of striving for worldly goods.

Such knowledge teaches us to be content with the small things in this world, to shun those who are enthralled with the worldly, to leave the goods of the mortal world for those who live in this world, to be a sincere mentor and adviser to others, to treat them kindly, to display the best disposition in your attitude towards them, to associate with murids (fuqara’), to honour those beloved of Almighty Allah (awliya’ or spiritual mentors) and also behave in such a manner to those who bring you benefit.

Ali ibn Abu Talib warned believers about having high hopes for a long life and about pursuing their desires, as they are fruits of love for the transient world. He said, “I fear for you for two reasons only: long term aspirations and pursuit of desires. Therefore, be the sons of the eternal life and not the sons of the transient world.”

Statements by the righteous about the mortal world

Many theological scholars and righteous people have explained to us in detail the essence of the worldly (dunya) and the danger of temptation by this mortal transient world. Here are some of their admonitions and cautions that bear blessings for everyone.

1. Imam Junaid al Baghdadi said: “He who begins the morning complaining of the constrained circumstances of his life is like one complaining about his Lord. And he who is plunged into a state of dejection through worldly concerns and troubles, is as if angry with Almighty Allah. And whoever humbles himself before a wealthy man because of his wealth is deprived of two-thirds of his religion.”

2. One of the theological scholars said: «When Almighty Allah wants to choose someone as his favourite (wali), He makes this world despicable to him.»

3. One of the spiritual guides also said: “Oh murid, of all the goods of the transient world, keep for yourself only as much as you really require so that you do not have to ask others do not restrict too much renouncing this world entirely.”

4. One of the sheikhs stated: “There are two special qualities and he who possesses them will become an imam leader whom people will follow. The first is the rejection of the mortal world with an indifferent attitude towards it and the second is the ability to patiently endure all that may be disagreeable and harmful from brothers in faith, while at the same time according them preference in everything.”

5. Imam ash Shazali noted, “Almighty Allah will not love His slave until he hates this mortal world and those chasing after it, renouncing the goods of both worlds.”

6. Imam ash Shazali also noted: “Almighty Allah hates everyone who loves the passing world. Therefore, the murid must renounce all the goods of this world and cleanse his heart of them.”

Know, Oh Muslims that this world is only a passing shadow and a barrier between the slave and his Lord. A person will not become a true slave of Almighty Allah, as long as in his heart there be love for this mortal world, even the size of a speck of dust. Indeed, he will not be accepted by the Creator until he completely renounces this world.

PRAISEWORTHY QUALITIES

CHAPTER 1 Manifestation of slavery to the Lord

The essence of slavery to the Lord

Know that to be a true slave of Allah (`ubudiyya) means to acknowledge one’s absolute lack of power to do anything good or to abstain from anything bad and to be convinced that all blessings, power and strength belong only to the Almighty Lord [2]. This is the essence of being a slave, that is, the fulfillment of the commands of the Lord and abstinence from that which is forbidden. Theological scholars differ as to the definition of the essence of slavery but all are of united opinion that to be a true slave of the Almighty means to recognize the omnipotence and dominion of Allah (rububiyya).

All the qualities of human slavery and all the qualities of the Creator’s dominion are polar opposites. That is, a slave of Allah is given qualities which are opposite to each divine attribute (sifat) particular only to the Almighty. Thus, for example, Almighty Allah has omnipotent power, while a slave of Allah is given weakness; Allah has pride and greatness, while a slave is given humility and modesty, and so on.

Definitions of human slavery to Almighty Allah were also given by the great righteous.

1. The Prophet Isa said, «Slavery to the Almighty consists of the rejection of all contentiousness and assertions and in the patient endurance of adversity together with love for the Lord.»

2. Zu Nnun al Misri f said: “Slavery means being a slave to Allah in all situations, just as He is your Lord in all situations” and according to the words of the Prophet , “There is no slave more revering of Almighty Allah than he who is occupied worshiping Him in all circumstances.»

3. Some theological scholars have stated that: “Slavery is a state in which a person is not aware that he is engaged in worship but observes with his spiritual vision Him who he worships the Lord.”

4. It was also said: “Slavery consists of four elements: fulfillment of a contract or promise; compliance with the laws established by the Almighty; contentment with what you have and patience when in need.”

[1] That is, you do not know whether they will remember you tomorrow as being among the living or the dead. Ed.
[2] That is, the performance of any sort of good deed and abstinence from that which is reproachable is not considered to be of a person’s own merit, but through the special mercy and support of Almighty Allah. Ed.

FROM THE BOOK “VIRTUES OF THE RIGHTEOUS” BY SHEIKH AHMAD-AFANDI, MUFTI DAGESTAN

Virtues of the Righteous