// Gems for Purifying the Soul
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jannah
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« on: Dec 28, 2007 05:34 AM »


Be at all times in a state of Taharah

       - Only the mumin guards their wudu

       - There are many spiritual/physical benefits to always being in a state of wudu

       - A sleeping soul is allowed to be in dimensions that a soul w/o wudu cannot enter

       - Being in physical tahara (wudu) helps to take internal tahara more seriously
Anwar
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« Reply #1 on: Dec 28, 2007 01:19 PM »

Be at all times in a state of Taharah

       - Only the mumin guards their wudu

       - There are many spiritual/physical benefits to always being in a state of wudu

       - A sleeping soul is allowed to be in dimensions that a soul w/o wudu cannot enter

       - Being in physical tahara (wudu) helps to take internal tahara more seriously

Wow first time I've read the effects of Wudu in such a manner.


Jazakallahukhair!

 - A  Smiley
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« Reply #2 on: Jan 29, 2008 03:17 AM »

Do not waste anything

    * do not waste life (ant, spider, plant, bug, fly etc…). these creatures are in dhikr of Allah (swt)
    * to waste food is to not, in attitude, be in dhikr of Allah (swt). Not to waste niyamah is an act of thankfulness. Eating crumbs is a form of being grateful for the baraqah Allah (swt) gave us.

Spiritual Resonance

    * Each one of us has a spiritual frequency of the heart
    * If the freq of our heart is not optimal, we will disruptively interfere with others spiritual freq. ( the frequencies will cancel each other out if they don’t resonate)

Tawba


    * before tawba we are running away from Allah (swt), the truth, with our heart, mind, body and soul.
    * Tawba, in its meaning, is stopping and then returning. It is an ACT of the heart whereby you bring yourself back after you have stopped running away
    * Reorient yourself and focus on your objective
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« Reply #3 on: Jun 02, 2008 06:12 AM »

Imaam ibn Qayyim al-Jawziyyah (d.751H):

People have discussed about mahabbah (love of Allaah); its causes and what brings it about, its signs, its fruits, and its rulings. The most comprehensive saying about this is what Abu Bakr al-Kattaanee (d.322H) relates about al-Junayd (d.297H).

Abu Bakr al-Kattaanee (d.322H) said: “A discussion about mahabbah took place in Makkah during the Pilgrimage month. The Shaykh’s who were present spoke about this matter, and al-Junayd was the youngest of them. They said to him: ‘O ‘Iraqi, what do you have to say?’ So he bowed his head and tears were flowing from his eyes, then he said:

‘A servant should overcome his soul;
And be continuous in the remembrance of his Lord;
Establishing the rights of his Lord;
Focusing upon Him with his heart;
The light of fear letting ablaze his heart;
Whilst drinking from the vessel of true love;
And certain realities become unveiled for him.
So when he talks, it is due to Allaah.
When he speaks, it is from Allaah.
When he moves, it is by the Command of Allaah.
And when he is serene, then it is from Allaah.
He belongs to Allaah, is for Allaah, and is with Allaah.’

So the Shaykhs started to weep and said: ‘How can that be increased upon. May Allaah reward you with good, O crown of the knowledgeable ones!’.”

Taken from: Madaarij-us-Saalikeen, 3/9 (of Imaam ibn Qayyim)
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« Reply #4 on: Jun 17, 2008 04:44 PM »

The 68 Blemishes of the Nafs

To clean the nafs of the 68 blemishes listed below is the beginning of good adab:

Ujub - to be proud of one’s spiritual state
Riya - to show off
Kibr - arrogance
Hasad - envy
Bukhul - miserliness
Kin - to be vengeful
Kufr - faithlessness
Bid’at- to distort religion and tradition
Kufran-i ni’met - to deny the giver of gifts or to belittle the gifts
To be disatisfied and complain about one’s state
To cease to have hope for Allah’s Mercy
To be sure of Allah’s punishment
To condone tyrrany and help tyrants
To speak against decent people
To keep the heart attached to this world
To keep wanting to be a leader
To expect approval and compliments
To fear criticism
Not to be able to prevent oneself from wanting
Instead of wishing to learn the truth, being an imitator
To fawn over people for personal benefit
To be happy about disasters that fall upon people, even your enemies
To be a coward
To be angry
To be a tyrant
Not to keep one’s word
To believe in bad luck
To think unjustly about people
To love one’s property
To be overly concerned with the world and the worldly
To be ambitious
To lead an irresponsible life
To mix oneself into affairs that do not concern one
To be undignified
Not to keep the time of one’s devotions due to laziness
To be shameless
To lament the loss of things
To gossip
To be stubborn
To be an egoist
To be a hypocrite
To cheat
To be brutish
To be dishonorable in relations with women
To be lustful
Not to accept one’s error and continue insisting on it
To be afraid of poverty
Not to believe in destiny or to talk about destiny
To make oneself depressed
To take pleasure in belittling others
To be indiscriminately happy
To be insincerely kind and fawning over rich people
To be disdainful of the poor
To boast and be proud of one’s past
To show off one’s physical prowess
To belittle others
To like to talk long unnecessarily
To be self centered in conversation
To forget about one’s own shortcomings and be preoccupied with the shortcomings of others
To exclude from one’s heart the fear of Allah and the shame and sadness of one’s state
In distress to make excuses and to fall back on and encourage the nafs
To decline to help in a struggle for Allah’s sake
To pretend to be friends with one’s enemy
To cheat in one’s work
To set traps for others
To identify with the world to the extent of forgetting Allah
To take pleasure in people’s suffering
Not to suffer because of one’s mistakes

These are like thorns growing in a barren field and show you the ugly attributes of the heart which surface and become visible. Avoid them and beautify yourselves with the opposite of every one of these faults, because the prayer which pleases Allah and which brings you closest to Him is to have beautiful adab.

Source: www.sufismo.net

"...Surely my prayer and my sacrifice, my life and my death are for Allah, the Lord of the Worlds..." (Qur'an, 6:162)
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« Reply #5 on: Jun 26, 2008 06:02 AM »

That is a good list ma'shallah. I would also recommend a book like Purification of the Soul by Sh. Hamza Yusuf which goes into each disease and describes it, and also some audio tapes like Sh. Mokhtar Maghraoui's Diseases of the Heart.

It really helps to learn and understand each of the diseases because we can them recognize them in ourselves and help purify ourselves inshaAllah.


ws
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« Reply #6 on: Feb 26, 2014 07:29 PM »

Envy

If you were to describe your desire that someone lose his blessing as “envy,” then your description will be accurate.

In other words, if you yourself were able, through some ruse to eliminate [someone’s blessing], you would utilize that ruse to do so.

But if you fear of [God], the Eternally Besought, prevents you from doing so, then you are not an envious person. This is what the Proof of Islam [al-Ghazali] expected with hope from the bounty of the Possessor of Majesty and Generosity.

He said that whoever despises envy such that he loathes it in himself, then he is a safeguarded from fulfilling what it customarily necessitates.


Envy (hasad) is a severe disease of the heart that some scholars hold to be the root of all diseases, while others opine that the parent disease goes back to covetousness (tama’a)

Whatever rank envy occupies in the hierarch of diseases, most scholar will agree that it is the first manifestation of wrongdoing and the first cause of disobedience against God, when Satan (Iblis) refused to obey God when commanded to bow down before the new creation, Adam, first human being. Nothing prevented Iblis from bowing down except his envy of Adam, for God chose Adam to be His vicegerent on earth instead of Iblis. Iblis grew arrogant and objected to the command that he show Adam any honor, for Iblis saw himself, a creation from fir, superior to this clay creature. When confronted with his disobedience, Satan did not seek forgiveness from God. Enviers develop a mindset that makes it impossible for them to admit they are wrong. To manifest envy is to manifest one of the characteristics of the most wretched creature, Satan.

In Arabic, hasud (or hasad) is the person who carries and emanates this envy, his object of envy is called mahsud. The Qur'an teaches us to seek refuge in God from the evil of the envier [hasid] from his envies Qur'an (113:5).

The Prophet (Peace Be Upon Him) said that envy consumes good deeds the way fire devours dry wood. The Prophet (Peace Be Upon Him) also said, ‘Every possessor of any blessing is envied.” Someone of means will have someone who envies him for what he possesses. Even two street-sweepers will envy one another. The one who pulls his cart his own will envy the sweeper who has a donkey.

While it is believed that envy can bring about harm to the one envied, ultimately it is the envier who is harmed the most. The evil eye is generally related to envy, though not necessarily so. Some people simply have the eye, some type of psychic power that does not require envy. The Prophet (Peace Be Upon Him) said, ‘The evil eye is true.” The evil eye is different from superstition.

Imam Mawlud explains that envy is exhibited when one desires that another person lose a blessing he or she has. This loss could be anything big or small a house, a car, or a job. An envious person can become resentful that a co-worker was promoted, to the point that he wished that the person lose the position. A woman may envy another woman because of her husband such she hopes that a marital crisis separate the couple. A man grows envious of another man’s wife. There are endless variations of envy, but a common thread is the desire that someone lose a blessing. In sum, envy arises over what one perceives to be blessing in someone else’s possession. As the Imam says, it reaches the point that envier would himself remove the blessing if he were able to do so through some kind of ruse.

A blessing (ni3ma) is something that God bestows, One of God’s names is al-Mun3im, the Giver of Blessing. Envy, then, is desiring that a person lose what God has given him or her. It is tantamount to saying that God should not have given this person a blessing or, worse yet, that He was wrong to do so “because I deserve it more.”

God is all-wise in what He gives to people. If one questions the blessing a person has received, then he or she is actually questioning the Giver. This makes envy reprehensible and forbidden.

As for the cure, it is to act contrary to (one’s) caprice. For example, being beneficent to a person when it seems appealing to harm him or praising him when you desire to find fault in him.

Also [the cure is in] knowing that envy only harms the envier; t causes him to be grievously preoccupied [with his object of envy] today, and tomorrow he is thereby punished.

Moreover,[envy] never benefits [the envier], nor does it removes from the one envied the blessing he has been given.

"...Surely my prayer and my sacrifice, my life and my death are for Allah, the Lord of the Worlds..." (Qur'an, 6:162)
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