In the Name of Allâh, the Most Beneficent, the Most
Merciful
If he speaks, he speaks with knowledge when he sees speech
to be correct. He fears from his tongue things more severe than he fears from
his enemy. He imprisons his tongue the way he imprisons his enemy, so that he
may be safe from its evil and bad consequences. He rarely laughs at the matters
which people laugh, due to the bad consequences of laughter. If he is pleased
by something in accordance with the truth, he smiles. He dislikes joking,
fearing frivolity: if he jokes, he speaks the truth. He is accommodating in
countenance and pure in speech. He does not allow himself to be praised for
qualities he has, how then for qualities he does not have? He is wary of his
self, that it should overcome him for what it desires, of the things that will
anger his Master. He does not backbite anyone. He does not look down upon
anyone. He does not abuse anyone. He is not happy at the affliction of others.
He neither transgresses upon anyone, nor envies them. He does not think the
worst about anyone, except for one who deserves it. He loves with knowledge,
and hates with knowledge. He speaks about a person’s faults only with
knowledge, and remains silent about a person’s real nature with knowledge.
He has made the Qur’an, Sunnah and Fiqh his guide to every
good and beautiful quality, guarding all his limbs from what has been
forbidden. If he walks, he walks with knowledge. If he sits, he sits with
knowledge. He strives hard so that people may be safe from his tongue and hand.
He does not behave ignorantly: if someone behaves ignorantly towards him, he is
forbearing. He does not oppress: if he is oppressed, he forgives. He does not
transgress: if he is transgressed upon, he has patience. He restrains his fury
to please his Lord and enrage his enemy. He is humble in himself: when the
truth is presented to him, he accepts it, whether from one younger or older.
He seeks status from Allah, not from the creatures. He
despises arrogance, fearing for his self from it. He does not (earn to) eat by
the Qur’an, nor does he like his needs being fulfilled by way of it. He neither
runs with it to the sons of kings, nor sits with it amongst the rich so that
they may honour him.
If the people earn plenty from the world without
understanding or perception, he earns a little with understanding and
knowledge. If the people wear fine luxury, he wears of the halal with that
which conceals his private parts. If his circumstances ease, he eases; if they
tighten, he tightens. He is content with little, so it suffices him. He bewares
for his self from the world that which will make it tyrannical. He follows the
obligations of the Qur’an and the Sunnah: he eats food with knowledge; he
drinks with knowledge; he dresses with knowledge; he sleeps with knowledge; he
has union with his wife with knowledge; he accompanies his brothers with
knowledge; visiting them with knowledge, seeking permission to enter upon them
with knowledge, and greeting them with knowledge; he treats his neighbour with
knowledge.
He imposes strictly upon himself the honouring of his parents:
he lowers his wing to them, and lowers his voice before their voices. He
expends his wealth for them, and looks upon them with the eye of respect and
mercy. He prays for their longevity, and is thankful for them in old age. He is
not irritated by them, and does not look down upon them. If they ask for his
help in a matter of obedience, he helps them. If they ask for his help in a
matter of disobedience, he does not help them, but is gentle with them in his
disobedience of them: he shows beautiful etiquette such that they may return
from the ugly matter that they intended, that it does not befit them to do. He
maintains family relations and despises breaking them. If someone breaks off
relations with him, he does not break off relations with them. If someone
disobeys Allah regarding him, he obeys Allah regarding him.
He accompanies the believers with knowledge, and sits with
them with knowledge. He benefits those who accompany him, being an excellent
companion for those whom he sits with. If he teaches another, he is gentle with
him. He is not harsh with the one who makes a mistake, and does not embarrass
him. He is gentle in all his matters, extremely patient in teaching goodness.
The leaner finds comfort in him, and the one sitting with him is joyous at his
company. Sitting with him brings goodness. He educates his companions with the
etiquettes of the Qur’an and the Sunnah.
If he is afflicted with a difficulty, the Qur’an and the
Sunnah are two educators for him. He grieves with knowledge. He cries with
knowledge. He has patience with knowledge. He purifies himself with knowledge.
He prays with knowledge. He gives zakat with knowledge. He gives charity with
knowledge. He fasts with knowledge. He performs the hajj with knowledge. He
wages jihad with knowledge. He earns with knowledge, and he spends with
knowledge. He eases in matters with knowledge, and tightens in them with
knowledge. The Qur’an and the Sunnah have taught him his manners. He looks
through the pages of the Qur’an in order to teach himself manners, and he is
not pleased for himself to fulfil with ignorance the obligations imposed by
Allah. He has made knowledge and understanding his guide to every goodness.
When he studies the Qur’an, it is with the presence of
understanding and intelligence: his aspiration is to understand that which
Allah has imposed upon him of following His commands and avoiding His
prohibitions. His aspiration is not: when will I complete the soorah? His
aspiration is: when will I be enriched by Allah, so that I am in no need of
other than Him? When will I be of the pious? When will I be of those who excel?
When will I be of those who have total tawakkul? When will be of those who
humble themselves? When will I be of the patient ones? When will I be of the
truthful ones? When will I be of the fearful ones? When will I be of the
hopeful ones?
When will I have non-attachment to the world? When will I
have yearning for the Hereafter? When will I repent from sins? When will I
recognize the widespread favours? When will I be grateful for them? When will I
understand from Allah His address? When will I understand what I recite? When
will I overcome my self regarding its base desires? When will I strive in
Allah’s cause with a true jihad? When will I guard my tongue? When will I lower
my gaze? When will I guard my chastity? When will I be ashamed before Allah
with true shame? When will I be preoccupied with my faults? When will I reform
the corruptions in my life? When will I call my self to account?
When will I take provision for the Day of Resurrection?
When will I be pleased with Allah? When will I have trust in Allah? When will I
be admonished by the warnings of the Qur’an? When will I be preoccupied with
His remembrance away from remembrance of other than Him? When will I love what
He loves? When will I hate what He hates? When will I be sincere to Allah? When
will I purify my deeds for Him? When will I reduce my vain hopes? When will I
prepare myself for the day of my death, when my remaining term shall have
vanished? When will I build the life of my grave? When will I reflect upon the
Standing and its severity? When will I reflect upon my solitude with my Lord?
When will I reflect upon the Return?
When will I beware that which my Lord has warned me of: a
Fire whose heat is severe, its depth great and its grief lengthy. Its
inhabitants do not die that they may rest; their sins are not forgiven; their
tears are not shown mercy. Their food is zaqqoom, and their drink is boiling
water. Every time their skins are roasted, they are replaced with new ones so
that they may taste the punishment. They regret when regret does not benefit
them, and they bite upon their hands in sorrow at their falling short in
obeying Allah and their embarking upon the disobedience of Allah. Thus, one of
them says,
“Alas! If only I had sent something forward for my life!” (89:24)
Another says, “My Lord, return me! It may be that I
work righteousness in what I have neglected!” (23:99-100)
Another says, “O woe to us! What is the matter with
this Book? It does not leave a minor or major matter, except that it counts
it!” (18:49)
Another says, “O woe to me! If only I had not taken
so-and-so as a close friend!” (25:28)
Another group of them says, with their faces turning in
different kinds of punishment, “Alas! If only we had obeyed Allah, and
obeyed the Messenger!” (33:66)
So this is the Fire, O assembly of Muslims! O Bearers of
the Qur’an! Allah has warned the believers of it in more than one place in His
Book, out of mercy from Him towards the believers. Allah, Mighty and Majestic,
said. “O you who have believed! Save yourselves and your families from
a Fire whose fuel is people and stones. Upon it are angels, stern and severe:
they disobey not Allah in what He commands them, and they do as they are
ordered.” (66:6)
He, Mighty and Majestic, also said, “O you who have
believed! Fear Allah, and let each soul see what it has sent forth for
tomorrow; and fear Allah: truly, Allah is Aware of what you do.” (59:18)
He then warned the believers against being heedless of what
Allah has obligated upon them and what He has entrusted to them not to lose,
and to guard His limits that He has entrusted to them, and not to be like the
others who rebelled against His command and so He punished them with different
types of punishment. Thus He, Mighty and Majestic, said, “And do not be
like those who forgot Allah, so He caused them to forget themselves: they are
truly rebellious ones.” (59:19)
He then informed the believers that the people of the Fire
and the people of the Garden are not equal, saying, “Not equal are the
people of the Fire and the people of the Garden: the people of the Garden, they
are the truly successful ones.” (59:20)
Thus, when the intelligent believer recites the Qur’an, he
presents himself to it, so it becomes like a mirror in which he sees which of
his actions are beautiful and which are ugly. Thus, whatever his Master warns
him against, he is wary of it; whatever He instils fear regarding its
consequences, he fears; whatever his Master encourages him in, he desires it
and hopes for it.
Thus, whoever fits this description, or close to this
description, he has recited it as it should truly be recited, and has attended
to it as it should truly be taken care of. The Qur’an becomes for him a
witness, intercessor, comfort and support. Whoever has these qualities benefits
himself and benefits his family, and returns with every goodness upon his
parents and his children in this world and the Hereafter.
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