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A Brief Reminder Regarding Supplication When Entering And Exiting The Masjid- By Shaikh Abdul Muhsin Al-Abbaad [Hafidhahullaah]

Written by enamul97@icloud.com on . Posted in Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

It is appropriate that when entering the Masjid, one asks Allaah for mercy, for he [i.e. person] came whilst hoping for Allaah’s Mercy and Reward. And it is appropraite that when leaving the Masjid, he asks Allaah for His Bounty, because he leaves the Masjid whilst hoping for Allaah’s bounty and provision, and this is similar to what is stated in Surah Al-Jumu’ah, [because] Allaah forbids [us from engaging in] buying and selling when the A’dhaan of Jumu’ah is heard, but permits [us] to disperse in the land and seek His bounty after the Jumu’ah prayer. Allaah [The Mighty and Majestic] said:
O you who believe [Muslims]! When the call is proclaimed for the Salat [prayer] on the day of Friday [Jumu’ahprayer], come to the remembrance of Allah [Jumu’ah religious talk [Khutbah] and Salat [prayer] and leave off business [and every other thing], that is better for you if you did but know!
Then when the [Jumu’ah] Salat [prayer] is finished, you may disperse through the land, and seek the Bounty of Allah [by working, etc.], and remember Allah much, that you may be successful.
[Surah Al-Jumu’ah’ Aayaat 9 – 10]

Ummus Sunnah- [Why Did Some of The Scholars Give The Hadeeth of Gibreel This Name?] – Short Reminder By Shaikh Saaleh Aala Ash-Shaikh [Hafidhahullaah]

Written by enamul97@icloud.com on . Posted in Belief - 'Aqeedah', Calling To Islam - 'Da'wa', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

Umar [radiyallaahu-anhu] narrated: ”One day while we were sitting with the Messenger of Allaah [sallal-laahu-alayhi-wasallam], a man with extremely white clothing and extremely black hair came to us. There were no signs of travel on him and none of us knew him. He [came along] until he sat next to the Prophet [sallal-laahu-alayhi-wasallam]. Then he placed his knees against the knees of the Prophet [sallal laahu-alayhi-wasallam] and placed his hand on his thighs. Then he said: ”O Muhammad, tell me about Islam.” The Messenger of Allaah [sallal laahu alayhi-wasallam] said, ‘Islaam is to testify that there is none worthy of worship except Allaah and that Muhammad is the Messenger of Allah; to establish the prayers, pay the zakat, fast [the month of] Ramadan, and to make pilgrimage to the House if you have the means to do so.’ He said, ‘You have spoken truthfully.’ We were amazed that he asked the question and then said that he [i.e. the Prophet] had spoken truthfully.
He then said, ‘Tell me about Imaan.’ He [the Messenger replied], ‘It is to believe in Allaah, His angles, His books, His Messengers, the Last Day and to believe in the divine decree, [both] the good and the evil thereof.’ He said, ‘You have spoken truthfully.’
He said, ‘Tell me about al-Ihsaan.’  He [the Prophet] replied, ‘It is that you worship Allaah as if you see Him, and even though you do not see Him, [you know] He sees you.’ He said, ‘Tell me about [the appearance of] the Hour [i.e. the day of judgement.’ He [the Prophet] replied, ‘The one being asked does not know more than the one asking.’ He said, ‘Tell me about its signs.’ He [the Prophet] replied, ‘The slave girl shall give birth to her master, and you will see the barefooted, scantily-clothed shepherds competing in constructing lofty buildings.’ Then he [i.e. the man] went away. I [i.e. Umar] stayed for a while [i.e. days]; then he [the Prophet] said, ‘O Umar! Do you know who the questioner was?’ I said, ‘Allaah and His Messenger know best.’ He said, ‘It was Gabriel [i.e. angel Gibreel] who came to teach you your religion.”’  

What happens to the Knowledge Acquired By a Person If It Is Not Acted Upon?!- [A Brief Reminder By Shaikh Uthaymeen (rahimahullaah)}

Written by enamul97@icloud.com on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Seeking Knowledge.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Uthaymeen [rahimahullaah] said:
If a person does not act on the knowledge [he has acquired], it will come to nothing. He will be deprived of blessing [in that knowledge] and will forget it, because Allaah [The Most High] said:

So because of their breach of their covenant, We cursed them, and made their hearts grow hard. They change the words from their (right) places and have abandoned a good part of the Message that was sent to them.
[Surah Al-Maa’idah’ Aayah 13]

This forgetfulness includes both the [removal of knowledge] from one’s memory as well as not acting upon it. But as for when a person acts upon the knowledge [he has acquired], then indeed Allaah [The Most High] increases him in guidance and piety, just as Allaah [The Most High] said:

As for those who accept guidance, He increases their guidance, and bestows on them their piety.
[Surah Muhammad’ Aayah 17]

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An Acknowledgement of The Respect Owed To The Upright Scholars And Students of Knowledge

Written by abumuaawiyah on . Posted in Brotherhood, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam As-Sadi [rahimahullaah] said: They [i.e. (the upright) scholars and teachers] are the mediators between the Messenger [sallal-laahu-alayhi-wasallam] and his Ummah with regards to propagation of his religion and clarification of his sharee’ah. Had it not been for these ones, the people would have been like cattle. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their Religion. They return them to the rulings pertaining to the rights and dealings that are incumbent upon a person to fulfil, just as they return them to the affairs related to acts of worship. Through them, the Book and the Sunnah are established; truth is distinguished from falsehood, guidance is distinguished from misguidance, the lawful is distinguished from the unlawful, good is distinguished from evil, and [sound] rectification is distinguished from corruption.  They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit- great or small. They have great rights [to be fulfilled] by the ummah and are possessors of a lofty status.

Therefore, the people must have love and respect for them. They must recognise their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allaah by having love for them and praising them. They are to proclaim their excellence; guard the hearts [from harbouring evil against them] and [prevent] the tongues [from] insulting them, for this would tarnish their excellence. [End of quote] [Ref 1]

Shaikh Uthaymeen’s [rahimahullaah] explanation in Sharh Hilyati Taalibil Ilm:
Beware of the disease of the despots: (pride) [1]; for indeed pride, avarice and [blameworthy] envy were the first [sins] Allaah was disobeyed with. [2] So raising yourself above your teacher is pride [3]; and being arrogant towards the one who benefits you from amongst those who are below you [in knowledge] is pride; [4] and your falling short in acting upon knowledge is a sludge of pride and an indication of being deprived of [well-being]. [5]

[1] The Prophet said: Pride is to reject the truth and mock at the people.

[2] This refers to shaytaan’s behaviour when he was commanded to prostrate to Aadam, but pride prevented him from doing so. He refused and was haughty.

[3] Raising oneself can either be by way of the tongue [i.e. speech] and it can also be by way of sentiments [feelings, attitude, behaviour etc]. He [i.e. the student] might be walking with his teacher, whilst swaggering and saying: I did this and I did this.

[4] Likewise, being arrogant towards the one who is below you in knowledge is pride. This also occurs from some of the students. If someone below him in knowledge informs him of something, you find him arrogant and does not accept.

[5] We ask Allaah for wellbeing because from the types of pride is to not act upon the knowledge one knows. [Ref 2]

Ref 1: Source: Noorul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu-aamalaat Wal Huqooq Wal Aadaab, page: 57-58′ by Imaam As-Sadi (rahimahullaah). Abridged and slightly paraphrased]

Ref 2: Source: Sharh Hilyati Taalibil Ilm’ pages 38-40′ by Shaikh Uthaymeen [rahimahullaah]. abridged & slightly paraphrased

A Response To The Statement: Do Not Seek After The Mistakes of The People- [By Shaikh Muhammad Baazmool]

Written by abumuaawiyah on . Posted in Methodology - 'Manhaj', Refutations, Scholars of Islam.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Muhammad Baazmool [may Allaah preserve him] said:

This statement is reiterated by some people when warning reaches them from one of the scholars or a student of knowledge against innovated statements [or views] that have occurred from some of the people, or when informed about mistakes committed in knowledge; so you find that his face becomes red, his [behaviour] changes and he says, ‘’Do not scrutinise the beliefs of the people and do not seek after mistakes.’’ The reality is that this statement is truth by way of which falsehood is intended in this particular instance.

Firstly: The right place to [make this statement] is when one seeks after secrets and hidden affairs that have neither manifested nor are there any factual evidence to substantiate that. The place [where this statement cannot be uttered] is  when innovation appears from one of [the people] or when one of them calls to falsehood, since there is a difference between that which is manifested and that which is either concealed and unknown or there is no indication to [affirm the affair].

Secondly: This statement of theirs will lead to the abandonment of warning against mistakes, innovation and falsehood, and the common people will be beguiled; rather even some of the students of knowledge will become heedless of this situation.

Thirdly: Was the speech of the Salaf in relation to warning against innovation and the people of falsehood not [carried out] from the angle of warning against false beliefs, innovations and affairs that are in opposition to the Sunnah?  So, how can it be said, ‘do not scrutinise the beliefs and mistakes of the people’ to a person who either warns against an innovation that has been manifested or points out a mistake committed by an individual?

Fourthly: Scrutinising the beliefs of the people by way of interrogation and trial as the Khaleefah Mamoon did with regards to the belief that the [Qur’aan is created], then this is an innovation that is warned against.  [However] to make a clarification and [issue] warning against an innovation that is propagated by some people, unveiling the falsehood of the callers to falsehood and warning against them, this is not from that [type of scrutiny that is disapproved].

Fifthly: Those who blame the one who unveils the [affairs] of the people of falsehood and issues warning against them, then it is either that they reject innovations or do not reject them!  If they reject innovation, point out mistakes and falsehood, and warn against them, then indeed they have pursued the right course by the Will of Allaah [The Most High]’ but why would they disapprove of those who take their place in renouncing innovation?! And if they do not warn the people against falsehood, then this [i.e. behaviour or stance of theirs] is not from the methodology of the Salaf and it suffices as a rebuke against them.

Sixthly: It has been reported in Durar As-Saniyyah [1/33] that the Imaam, the Mujaddid, Muhammad Bin Abdul Wahhaab [rahimahullaah] said: I hold that the people of innovation are to be boycotted and their affair is to be made known until they repent.  I pass judgement against them based on what is apparent and I leave their secrets [or hidden] affairs to Allaah.  And I believe that every newly invented matter in the Religion is an innovation.

This [statement of Imaam Muhammad Bin Abdul Wahhaab [rahimahullaah] is the statement of a Salafiy Athariy [i.e. a true follower of the Salaf and the authentic narrations] that emanates from the statement of Umar Ibnul Khattaab [radiyallaahu-anhu] when he said:

”People were (sometimes) judged by the revealing of a Divine Inspiration during the lifetime of Allah’s Apostle but now there is no longer any more (new revelation). Now we judge you by the deeds you practice publicly, so we will trust and favour the one who does good deeds in front of us, and we will not call him to account about what he is really doing in secret, for Allah will judge him for that; but we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.’’ [Saheeh Bukhaari; Vol 3; Hadith Number:2641]

So examine the statement of Imaam Muhammad Bin Abdul Wahhaab [rahimahullaah] when he said: ”I judge [ahlul bidah] based upon what is apparent” and examine the statement of Umar Ibnul Khattaab [radiyallaahu-anhu] when he said, ”But we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.”  Then examine the [affair] of that person who disapproves of one who warns against ahlul bidah and exposes their falsehood- claiming that ]this warning against ahlul bidah] is tantamount to [blameworthy] scrutiny of the Aqeedah of the people.  Is this [statement of his] correct? Glorified and Exalted You are, O My Lord!  Is not judgement passed against the people except through what is apparent?! This principle affirmed by Al Faarooq, Umar Ibnul Khattaab [radiyallaah-anhu] is utiliseed in in warning against a person of innovation when he manifests his innovation.

The Stance of Imaam Ahmad towards Daawood Ibn Ali Al- Asbahaanee

Daawood Ibn Ali Al-Asbahaanee came to Saaleh Ibn Imaam Ahmad Ibn Hanbal with whom he used to have a good relationship.  So he [Daawood] spoke to Saaleh Ibn Imaam Ahmad to make it easy for him to meet his father. So Saaleh approached Imaam Ahmad [i.e. his father] and said: A man asked me to bring him to you.

Imaam Ahmad said: What is his name?

Saaleh replied: Daawood.

Imaam Ahmad said: Where is he from?

Saaleh replied: He is from the people of Asbahaan.

Imaam Ahmad said: Has he being [involved] in fabricating anything?

At this point: Saaleh refrained from describing Daawood to his father [Imaam Ahmad].  So he [Imaam Ahmad] did not stop enquiring about Daawood until he knew who he was.  Then he said: Muhammad Bin Yahyaa An-Naysabooree wrote to me about this [Daawood] saying that he [Daawood] claims that the Qur’aan is something that was brought into existence [i.e. created], so do not bring him near me.

Saaleh said: O my father! he [Daawood] has negated and renounced this [statement].

Imaam Ahmad replied: Muhammad Bin Yahyaa is more trustworthy than him.  I do not give you permission to bring him to me.

O my brother! Contemplate upon the stance of Imaam Ahmad.  He is the Imaam of Ahlus Sunnah Wal Jamaa’ah in his adherence to the Sunnah of the Prophet [sallal-laahu-alayhi-wasallam] and the narrations of the Sahaabah; so did he use to scrutinise the beliefs of the people and seek after their mistakes?!  So examine his [above conversation with his son Saaleh] as well as the statement of Umar Ibnul Khattaab mentioned earlier, ”But we will not trust or believe the one who presents to us with an evil deed even if he claims that his intentions were good.”

Therefore, the statement of Muhammad Ibn Abdul Wahhaab [rahimahullaah] is certified by the statements of the Rightly Guided Khaleefah Umar Ibnul Khattaab [radiyallaahu-anhu] and that of Imaam Ahmad Bin Hanbal [rahimahullaah].

[1] Source: ‘Ibaaraat Moohimah’ pages 66-69. slightly paraphrased]

[Whoever Does Not Make Tabdee of a Mubtadi is a Mubtadi Himself]! – Unveiling The Fraudulent Claims of The Rabble Rousers and Stooges of The Hizbiyyoon Who Claim That The Salafiyyoon Apply This Statement Unrestrictedly

Written by abumuaawiyah on . Posted in Announcements, Calling To Islam - 'Da'wa', Methodology - 'Manhaj', Scholars of Islam, Worship - 'Ibaadah'.

Inn The Name of Allaah, The Most Merciful, The Bestower of Mercy

Whoever does not make Tabdee of a Mubtadi is himself a Mubtadi!

Shaikh Rabee [may Allaah preserve him] stated:

It is not correct to apply this principle unrestrictedly because it maybe that he is unaware of the Bidah committed by that person, therefore he refrains from declaring him an innovator due to Wara [apprehensive fear]. [1] Why should you declare him an innovator? [i.e. why should you declare him an innovator when it is the case that he is unaware of the bidah of that Mubtadi or refrains from making Tabdee out of apprehensive fear].

But if he knows the innovator, [i.e. knows that such a person is upon bidah due to which the evidence was established against him], loves him and allies with him, then he is a Mubtadi.  This is the distinction in this affair – he knows that that person is a Mubtadi but he aids him and wages war against Ahlus Sunnah Wal Jamaa’ah, then he is a mubtadi without a doubt. As for a person who does not know that such and such person is a Mubtadi, he is not to be declared an innovator.

[As for] you  [i.e. the scholar or student of knowledge who is qualified to make Tabdee] – the one who studied the affair of [that person] and you know that he allies with a Mubtadi, puts him in a favourable position, wages war against Ahlus Sunnah for the sake of that Mubtadi and for the sake of this falsehood, this person is a Mubtadi; misguided.

As for the person who does not know that indeed such and such person is a mubtadi, then advise him and clarify for him [i.e. with clear unambiguous proofs until he understands] that such person is a mubtadi. So unless he ceases [i.e. refrains from defending this mubtadi after understanding the evidences], then put him with his companion – the mubtadi. [Source: Awnul Baari 2/891..slightly paraphrased & abridged]

[1]Translation of the tern [Al-Wara -Apprehensive fear] was taken from one of Ustaadh Amjad Rafiq’s [may Allaah preserve him] articles.

Advice to Disputing Parties -[The Grave Danger of Arguing Eloquently Until You Take What Does Not Belong To You]

Written by abumuaawiyah on . Posted in Brotherhood, Calling To Islam - 'Da'wa', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Umm Salamah [radiyallaahu anhaa] said that the Messenger of Allaah [sallal-laahu-alayhi-wasallam] said: Indeed, ‘’I am only a human being and you people come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, & judge in his favour. So, if I ever judge and give the right of a brother to his brother, then it is a piece of hell-fire & let him not take it.” [Bukhaari 7181]

Some Reminders From This Hadeeth

[1] The Ummah [i.e. the scholars and judges] have been commissioned to judge based on what is apparent; but the mere judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].

[2] This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen.

[3] This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.

[4] Also this hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he a falsifier, because- in reality- a judgment cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].

[5] Also this hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

[6] Also in this hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct.

[7] Also this hadeeth shows us that the Mujtahid is forgiven (when he makes a mistake).

Source: Excerpt from Saheeh Al-Bukhaari [ Kitaab Al-Ahkaam] with Fathul Baari. abridged & paraphrased

Anal Sex is a Major Sin And An Unnatural Act- [Severe Warning And Rebuke By Imaam Ibnul Qayyim (rahimahullaah)]

Written by abumuaawiyah on . Posted in Calling To Islam - 'Da'wa', Morals and Manners - 'Akhlaaq', Purification of The Soul, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Imaam Ibnul Qayyim [rahimahullaah] said: The Quraish and the Ansaar used to approach their women from the back [i.e. sexual intercourse in the vagina whilst the wife is not lying down on her back], so the Yahood rebuked them for that. Then Allaah [The Mighty and Majestic] revealed: [نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ  – Your wives are a tilth for you, so go to your tilth (i.e. have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus), when or how you will]. [2:223]

In the Saheehayn [Bukhaari and Muslim] it has been reported from Jaabir [radiyallaahu-anhu] who said: The Yahood used to say: If one has sexual intercourse with his wife from the back, she will deliver a squint-eyed child. So Allaah [The Mighty and Majestic] revealed: [نِسَاؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ  – Your wives are a tilth for you, so go to your tilth (i.e. have sexual relations with your wives in any manner as long as it is in the vagina and not in the anus), when or how you will]. [1]

The vagina is the place of seeking after children. As for the anus, it has not been uttered on the tongue of a single Prophet among the Prophets that it is permissible [to have sexual intercourse in the anus]. Imaam Abu Daawud [rahimahullaah] reported in his Sunan from Abu Hurairah [radiyallaahu-anhu] that the Messenger [sallal-laahu-alayhi-wasallam] said: Cursed is the one who has sexual intercourse with his wife in the anus. [2]

If it is the case that Allaah has prohibited sexual intercourse through the vagina due to an apparent harm [i.e. at the time of menstruation or post natal bleeding], then what about the area [i.e. the anus] which is a place for the removal of harmful things [i.e. faeces] permanently.

The woman has a right to be fulfilled by the husband during sexual relations; therefore, to perform sexual intercourse with her through the anus is violation of this right. Anal intercourse neither fulfils her sexual desires nor does it reach its objective. Also, neither is the anus naturally prepared for this act nor was it created for that purpose; rather the vagina is the natural place prepared for sexual relations.

Sexual intercourse through the anus is harmful for the man; likewise it is greatly harmful for the woman because it is something very strange and far removed from innate natural human disposition.

It is from the greatest causes of punishment and blessings being taken away because it brings about Allaah’s Anger and Curse. It also deprives the person of shyness because shyness gives life to the heart [i.e. makes it hate and stay away from evil (and) repugnant acts]. However, if the heart is deprived of this shyness, it starts beautifying repugnant acts and declaring good acts repugnant, and thus corruption becomes strengthened and dominant.

[Source: بدائع التفسير الجامع لما فسَّره الإمام ابن القيم الجوزية Abridged and slightly paraphrased. Vol 1. Page: 176-177]

[1] Bukhaari. Number: 4528

[2] Hadeeth declared Hasan by Imaam Albaani (rahimahullaah) in his checking of Sunan Abu Dawud. Hadeeth Number: 2162. Page: 327. Publisher: Maktabah Al-Ma-aarif

Our Lord Forbade Us from Pleading On Behalf of Those Known for Treachery In Religious Or Worldly Affairs

Written by abumuaawiyah on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Allaah [The Most High] said:

إِنَّآ أَنزَلۡنَآ إِلَيۡكَ ٱلۡكِتَـٰبَ بِٱلۡحَقِّ لِتَحۡكُمَ بَيۡنَ ٱلنَّاسِ بِمَآ أَرَٮٰكَ ٱللَّهُ‌ۚ وَلَا تَكُن لِّلۡخَآٮِٕنِينَ خَصِيمً۬ا

Surely, We have sent down to you [O Muhammad] the Book in truth that you might judge between people by that which Allah has shown you, so be not a pleader for the treacherous. [Soorah An-Nisaa Aayah 105]

Meaning: Do not argue for the one whose treachery is known, such as the one who pursues what does not belong to him or rejects a right he must fulfil, whether he is aware of it or not.  In this is proof to [establish] that it is forbidden to argue based on falsehood and to plead [on behalf] of one who makes a false claim –in religious or worldly disputes. On the other hand, it is permissible to plead on behalf of someone -in a dispute- who is not known for treachery [or deception].

[Source: Tayseer al-Kareem ar-Rahmaan Fee Tafseer Kalaam al-Mannaan. abridged & paraphrased]

 

[4] Excerpts from The Dispraise of [Unrestrained] Desires – By Imaam Ibnul Jawzi [Seven Contemplations Regarding Its Evil Outcomes]

Written by abumuaawiyah on . Posted in Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

[1] A person should ponder upon the fact that a human being was not created so that he can fulfil desires; rather he was facilitated [with sound knowledge based on the divine revelation and uncorrupted perception] to reflect on the consequences of his actions and perform righteous deeds for the Afterlife. An animal receives pleasure through eating, drinking and sex much more than a human being, whilst living a life devoid of reflection and concern. Therefore, it is drawn towards its desires due to being ignorant of the outcomes of its actions [i.e. it does not possess the knowledge given to humans through sound reasoning and reflection guided by the divine revelation].

[2] A person should ponder upon the consequences of [unrestrained] desires, because many people are deprived of virtue and find themselves in a state of depravity due to it. And how many types of [unhealthy] food are there that leads to illness due to an unrestrained desire [for them]! And how many mistakes violates the honour of a person, leads to an evil mention of him as well as the guilt of sinning due to unrestrained desires, yet he still does not give thought to anything else except his desires! The best description regarding him is that of one who finds himself in a tannery, for he does not really notice its smell properly until he exits it and then realises where he was.

[3] A sensible person should imagine the dishonour that will come to him due to his [unrestrained] desires and the harm that results from those [unrestrained] pleasures, for indeed he will see that- in most cases- they occur as result of those desires and pleasures.

[4] A person should think about how [the consequences of unrestrained desires and pleasures do affect] others, then he should ponder and get a hint of its [unpraiseworthy] end results, for indeed he will see the blameworthiness of that which is known regarding them if he were to be guilty of it.

[5] A person should reflect upon those [unrestrained] pleasures, because [sound] intellect [or sound perception guided by the pure divine revelation] will make him realise that they are nothing more than [lowly] desires and a state of blindness.

[6] A person should contemplate on the honour a person receives due to been given the upper hand and the humiliation found in subjugation, for indeed there is none who overcomes his [lowly] desires except that his honour is strengthened; and there is none who is subjugated by his desires except that he will find humiliation and subjugation in his soul.

[7] A person should contemplate on the benefits of opposing one’s [lowly] desires, such as the commendation attached to it in this worldly life, safety of the soul and safeguard of one’s honour, as well as reward in the afterlife.

Source: Dhammul Hawaa’ pages 37-38. Abridged and slightly paraphrased