The Man's Weakness For the Woman - Hamza Yusuf
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The Man's Weakness For the Woman
- Thread starter SIslamK
- Start date
moazzamniaz
Chief Minister (5k+ posts)
اجلے اجلے پھول کھلے تھے
بالکل جیسے تم ہنستے ہو
بالکل جیسے تم ہنستے ہو
Fantasizing
The next disease is when one is engaged in matters that are of no concern to him. For example, reflecting on things that are prohibited, such as lustful fantasizing about the beauty of a person one is not married to. In essence, what is forbidden to do is likewise forbidden as an object of reflection. Included in this is thinking about the weaknesses or faults of others, whether they are present or not. The Prophet ﷺ said, "There is a tree in Paradise reserved for one whose own faults preoccupied him from considering the faults of others." Spending time thinking or talking about other people's faults is foolish. Time is short and is better invested in recognizing one's own shortcomings and then working consistently to eradicate them.
It is also prohibited, according to scholars, to reflect on the nature of God's essence. This does not mean that one should not reflect on His attributes revealed in the Quran. Rather, trying to conceive of the very essence of God is so beyond our capability, our conclusions will always be wrong. Being wrong about something like this is not inconsequential. Many religious communities before Islam and after indulged in this activity and have come up with terribly erroneous theologies regarding God. For this reason, we are told to stay away from that kind of internal or external dialogue and reflect instead on what God has revealed about Himself and His awesome majesty, knowledge, and power. Let that kind of reflection deepen our love of Him and our desire to follow His commandments and thus prepare for the Hereafter, a momentous time when the veils will be removed from our eyes and when our understanding of God will reach beyond what is possible in this world.
Source: Purification of the Heart By Hamza Yusuf
Fantasizing
POEM VERSES 73 - 74
The heart's engagement in matters that do not concern it is only forbidden when it pertains to the prohibited,
such as fantasizing about the beautiful qualities of a woman or [dwelling] on the faults of Muslims, even in their absence.
DiscussionPOEM VERSES 73 - 74
The heart's engagement in matters that do not concern it is only forbidden when it pertains to the prohibited,
such as fantasizing about the beautiful qualities of a woman or [dwelling] on the faults of Muslims, even in their absence.
The next disease is when one is engaged in matters that are of no concern to him. For example, reflecting on things that are prohibited, such as lustful fantasizing about the beauty of a person one is not married to. In essence, what is forbidden to do is likewise forbidden as an object of reflection. Included in this is thinking about the weaknesses or faults of others, whether they are present or not. The Prophet ﷺ said, "There is a tree in Paradise reserved for one whose own faults preoccupied him from considering the faults of others." Spending time thinking or talking about other people's faults is foolish. Time is short and is better invested in recognizing one's own shortcomings and then working consistently to eradicate them.
It is also prohibited, according to scholars, to reflect on the nature of God's essence. This does not mean that one should not reflect on His attributes revealed in the Quran. Rather, trying to conceive of the very essence of God is so beyond our capability, our conclusions will always be wrong. Being wrong about something like this is not inconsequential. Many religious communities before Islam and after indulged in this activity and have come up with terribly erroneous theologies regarding God. For this reason, we are told to stay away from that kind of internal or external dialogue and reflect instead on what God has revealed about Himself and His awesome majesty, knowledge, and power. Let that kind of reflection deepen our love of Him and our desire to follow His commandments and thus prepare for the Hereafter, a momentous time when the veils will be removed from our eyes and when our understanding of God will reach beyond what is possible in this world.
Source: Purification of the Heart By Hamza Yusuf
Re: Fantasizing
Discussion
Imam Mawlud speaks next of something that is very easy to have but is harmful to brotherhood and injurious to one’s own spiritual growth. It is having a bad opinion about others, baseless assumptions and suspicion (zann). This is allowing conjecture into one’s heart without having facts, which is especially harmful when one harbors a bad opinion about people who are outwardly righteous in appearance, which was something that the early Muslims considered important.
Scholars have advised that one should even beware of forming conclusions based on the bad appearances of people, for it could be that God veils their goodness from others. The Arabs traditionally were keen on having the ability to see a person’s inner goodness. Once an Arab man came to the Prophet ﷺ to see who he was. When the man left, some men asked him about his opinion of the Prophet ﷺ , and he said, “His face isn’t the face of the liar.” This firasa is, again, having the intuitive ability to see in people sings of goodness or evil. The Prophet ﷺ had this ability to the utmost degree and said that believers possess it also, but to lesser extents. Sidi Ahmad al-Zarruq said that every believer has the power of firasa to variant degrees based on the strength of his or her faith.
But having a bad opinion of someone without cause is considered a malady of the heart: O you who believe, avoid suspicion, for some suspicion is sinful (QURAN, 49:12). Often associated with this disease is backbiting (ghiba), that is, speaking ill of another person behind his or her back. It is possible to backbite in an unspoken form, as when a person has unfounded negative thoughts against another person. Suspicion in the heart that affects one’s thoughts and opinion of another person is considered backbiting of the heart (ghibat’l-qalb). This also is not permissible. The Prophet said ﷺ, “Beware of a bad opinion because it is the most false of speech.” If someone says to you that a given person is bad, ask for proof. Without proof it is tantamount to a lie. The Sacred Law of Islam (Sharia) is based on proof and not conjecture.
Imam Mawlud says next that having doubts about someone’s character is not forbidden if it is based on reason and observable evidence. This is different from suspicion that tends to be judgmental and, often times, specious. God says, O you who believe, if an ungodly person brings you some news, then seek out its veracity (QURAN, 49:6). If someone known to openly indulge in major sins comes with some news, one should not accept it without circumspection. Sidi Ahmad al-Zarruq gave good advice centuries ago that remains relevant: “Do not trust anyone with matters related to your religion, your family, or your wealth until you have tested him at least a thousand times.” According to this advice, one should test someone’s sincerity and trustworthiness before entrusting him with anything significant. If there is much corruption in a given generation, it is best to be wary of people until their goodness becomes manifest. This is the advice of scholars. There are many people who have no qualms in deceiving and cheating people. They will adorn their faces with smiles and communicate that they are wonderful people, but they will cheat a person when the opportunity arises.
Scholars also say that one should be circumspect with the dispensation of Zakat (Charity). In times in which goodness prevails over corruption, the default is to accept the word of people who claim they qualify for Zakat and ask for it. But when corruption and fraud are prevalent, then those responsible are obliged to be rigorous in their investigation. Unfortunately, some people will often present themselves as mired in poverty, though they are well-off. Charity is considered a trust from God, and its dispensation must be done with care.
Having doubts about people is different from decidedly judging them negatively. Concluding a bad opinion in the presence of ample evidence is common sense. But when people repent, they should not have their past held against them. There is a hadith that says, “There are two things that no believer has been given anything better: a good opinion of God and a good opinion of the servants of God.” According to Sacred Law, people are innocent until proven guilty. This relates to having a good opinion of God. A hadith qudsi says, “I am in the good opinion of My servant. If he thinks well of Me, he finds good, and if he thinks ill of Me, he finds evil.” Also, there is the hadith, “If [someone] finds good, let him thank God, and whoever finds other than that, let him blame only his own soul.” The Prophet ﷺ also said that the affair of believers is all good. Even if something unpleasant occurs, there is good in it.
Source: Purification of the Heart By Hamza Yusuf
Negative Thoughts
POEM VERSES 121—24
Some assumptions are not permissible, such as holding a bad
opinion about someone who manifests righteous behavior.
This means that your heart is convinced and you have judged
him based on your heart’s suspicions without proof that
warrants such an assumption.
There is nothing wrong with having doubts about someone or
having a bad opinion of him if it is based on sound reasoning
and is not arbitrary.
Thus our bad opinion of some profligate whose actions
indicate his [corruption] is not prohibited.
POEM VERSES 121—24
Some assumptions are not permissible, such as holding a bad
opinion about someone who manifests righteous behavior.
This means that your heart is convinced and you have judged
him based on your heart’s suspicions without proof that
warrants such an assumption.
There is nothing wrong with having doubts about someone or
having a bad opinion of him if it is based on sound reasoning
and is not arbitrary.
Thus our bad opinion of some profligate whose actions
indicate his [corruption] is not prohibited.
Discussion
Imam Mawlud speaks next of something that is very easy to have but is harmful to brotherhood and injurious to one’s own spiritual growth. It is having a bad opinion about others, baseless assumptions and suspicion (zann). This is allowing conjecture into one’s heart without having facts, which is especially harmful when one harbors a bad opinion about people who are outwardly righteous in appearance, which was something that the early Muslims considered important.
Scholars have advised that one should even beware of forming conclusions based on the bad appearances of people, for it could be that God veils their goodness from others. The Arabs traditionally were keen on having the ability to see a person’s inner goodness. Once an Arab man came to the Prophet ﷺ to see who he was. When the man left, some men asked him about his opinion of the Prophet ﷺ , and he said, “His face isn’t the face of the liar.” This firasa is, again, having the intuitive ability to see in people sings of goodness or evil. The Prophet ﷺ had this ability to the utmost degree and said that believers possess it also, but to lesser extents. Sidi Ahmad al-Zarruq said that every believer has the power of firasa to variant degrees based on the strength of his or her faith.
But having a bad opinion of someone without cause is considered a malady of the heart: O you who believe, avoid suspicion, for some suspicion is sinful (QURAN, 49:12). Often associated with this disease is backbiting (ghiba), that is, speaking ill of another person behind his or her back. It is possible to backbite in an unspoken form, as when a person has unfounded negative thoughts against another person. Suspicion in the heart that affects one’s thoughts and opinion of another person is considered backbiting of the heart (ghibat’l-qalb). This also is not permissible. The Prophet said ﷺ, “Beware of a bad opinion because it is the most false of speech.” If someone says to you that a given person is bad, ask for proof. Without proof it is tantamount to a lie. The Sacred Law of Islam (Sharia) is based on proof and not conjecture.
Imam Mawlud says next that having doubts about someone’s character is not forbidden if it is based on reason and observable evidence. This is different from suspicion that tends to be judgmental and, often times, specious. God says, O you who believe, if an ungodly person brings you some news, then seek out its veracity (QURAN, 49:6). If someone known to openly indulge in major sins comes with some news, one should not accept it without circumspection. Sidi Ahmad al-Zarruq gave good advice centuries ago that remains relevant: “Do not trust anyone with matters related to your religion, your family, or your wealth until you have tested him at least a thousand times.” According to this advice, one should test someone’s sincerity and trustworthiness before entrusting him with anything significant. If there is much corruption in a given generation, it is best to be wary of people until their goodness becomes manifest. This is the advice of scholars. There are many people who have no qualms in deceiving and cheating people. They will adorn their faces with smiles and communicate that they are wonderful people, but they will cheat a person when the opportunity arises.
Scholars also say that one should be circumspect with the dispensation of Zakat (Charity). In times in which goodness prevails over corruption, the default is to accept the word of people who claim they qualify for Zakat and ask for it. But when corruption and fraud are prevalent, then those responsible are obliged to be rigorous in their investigation. Unfortunately, some people will often present themselves as mired in poverty, though they are well-off. Charity is considered a trust from God, and its dispensation must be done with care.
Having doubts about people is different from decidedly judging them negatively. Concluding a bad opinion in the presence of ample evidence is common sense. But when people repent, they should not have their past held against them. There is a hadith that says, “There are two things that no believer has been given anything better: a good opinion of God and a good opinion of the servants of God.” According to Sacred Law, people are innocent until proven guilty. This relates to having a good opinion of God. A hadith qudsi says, “I am in the good opinion of My servant. If he thinks well of Me, he finds good, and if he thinks ill of Me, he finds evil.” Also, there is the hadith, “If [someone] finds good, let him thank God, and whoever finds other than that, let him blame only his own soul.” The Prophet ﷺ also said that the affair of believers is all good. Even if something unpleasant occurs, there is good in it.
Source: Purification of the Heart By Hamza Yusuf
IhsanIlahi
Chief Minister (5k+ posts)
Re: Fantasizing
Babu jee central idea bata do is pooray falsafy ka....
Babu jee central idea bata do is pooray falsafy ka....
yasirmaliq
Senator (1k+ posts)
Re: Why Jon Dean Converted to Islam
Brother its not "converted" its "reverted". Jazak'ALLAH for the nice share.
Brother its not "converted" its "reverted". Jazak'ALLAH for the nice share.
Re: Why Jon Dean Converted to Islam
This Should Work for You:
[video]http://islamicaxis.com/video/D6WAY8W9WUG1/Becoming-a-Muslim-My-story-by-Jon-Dean[/video]
This Should Work for You:
[video]http://islamicaxis.com/video/D6WAY8W9WUG1/Becoming-a-Muslim-My-story-by-Jon-Dean[/video]
Argumentation in Islam
Argumentation - Hamza Yusuf
"Do not see other Muslims, whether organized groups or individuals, as competitors or antagonists. Rather, see them as brothers, and work with them or work separately with amicable relations, the least of which is giving the greetings with a smile.
Speak well of other organizations or be silent. Recognize that all of them are struggling for the same cause. If some appear to be, or actually are misguided, then pray for them. If they have deviant positions or beliefs, then request from true scholars that they clarify with clear proofs what those deviations are and why. In doing so they must not use their own opinions but those of the rightly-guided scholars of our traditions who are recognized by all of the scholars of the past.
Rare opinions of one or two scholars who might have valid opinions, but are not in agreement with the majority of scholars on the issue, must not be used at the cost of unity through diversity. If is turns out there is a difference of opinion from our scholars, then leave it for the sake of unity. But if it is wrong by consensus, then with wisdom bring it to their attention with sincerity.
Keep in mind the fact that Musa, peace be upon him, was commanded to go to Firoun and "speak to him a gentle word". Remember, you are not more righteous than Musa and your brother is not more astray than Firoun.
Ibn Abbas was sent by Imam 'Ali to the khawaarij and succeeded in guiding thousands of them through clear proofs.
Do not view your brothers as enemies no matter who they are. If they are Muslims they have the sanctity of Islam and their name is to be honored.
Do not allow Muslims to slander other Muslims by name. If they wish to point out deviations and clarify them, let them do it as the Messenger of Allah, peace be upon him, did by saying things such as, "What is wrong with a people who do such and such?"
Do not engage in debates that have raged for over a thousand years, such as Sunni and Shia differences. There is no benefit and only harm.
Avoid calling groups or people names, such as Salafi, Sufi, Wahhabi and others, as these engender animosity, and calling people by names is condemned in the Qur'an if the intention is contempt. If it is to elucidate a position then look to your intention and also to your level of understanding. Most of us are not capable of debating with any authority whatsoever. Imam Raghib al-Isbahaani said, "Disputation is detestable for scholars and those close to Allah, so what is to be said of the argumentation of the uneducated and fools?"
Consider the words of Allah to His Prophet, peace be upon him, "Dispute with them with that which is more excellent." Thus, He did not permit him to dispute without stipulating that it be with kindness, and this is despite that fact that He describes him, upon whom be prayers and peace, as being on a vast ethos. Moreover, He disparages argumentation in His words, "They did not say it except to argue," and in another verse, "From among humanity are those who argue about Allah without knowledge, or guidance, or an illuminating book."
Finally, heed the advice of Allah, "If you find those who ignorantly discuss Our signs, then turn away from them." As Imam Malik said, "Disputation is not from our Din." (Agenda for Changing Our Condition By Hamza Yusuf)
Argumentation - Hamza Yusuf
"Do not see other Muslims, whether organized groups or individuals, as competitors or antagonists. Rather, see them as brothers, and work with them or work separately with amicable relations, the least of which is giving the greetings with a smile.
Speak well of other organizations or be silent. Recognize that all of them are struggling for the same cause. If some appear to be, or actually are misguided, then pray for them. If they have deviant positions or beliefs, then request from true scholars that they clarify with clear proofs what those deviations are and why. In doing so they must not use their own opinions but those of the rightly-guided scholars of our traditions who are recognized by all of the scholars of the past.
Rare opinions of one or two scholars who might have valid opinions, but are not in agreement with the majority of scholars on the issue, must not be used at the cost of unity through diversity. If is turns out there is a difference of opinion from our scholars, then leave it for the sake of unity. But if it is wrong by consensus, then with wisdom bring it to their attention with sincerity.
Keep in mind the fact that Musa, peace be upon him, was commanded to go to Firoun and "speak to him a gentle word". Remember, you are not more righteous than Musa and your brother is not more astray than Firoun.
Ibn Abbas was sent by Imam 'Ali to the khawaarij and succeeded in guiding thousands of them through clear proofs.
Do not view your brothers as enemies no matter who they are. If they are Muslims they have the sanctity of Islam and their name is to be honored.
Do not allow Muslims to slander other Muslims by name. If they wish to point out deviations and clarify them, let them do it as the Messenger of Allah, peace be upon him, did by saying things such as, "What is wrong with a people who do such and such?"
Do not engage in debates that have raged for over a thousand years, such as Sunni and Shia differences. There is no benefit and only harm.
Avoid calling groups or people names, such as Salafi, Sufi, Wahhabi and others, as these engender animosity, and calling people by names is condemned in the Qur'an if the intention is contempt. If it is to elucidate a position then look to your intention and also to your level of understanding. Most of us are not capable of debating with any authority whatsoever. Imam Raghib al-Isbahaani said, "Disputation is detestable for scholars and those close to Allah, so what is to be said of the argumentation of the uneducated and fools?"
Consider the words of Allah to His Prophet, peace be upon him, "Dispute with them with that which is more excellent." Thus, He did not permit him to dispute without stipulating that it be with kindness, and this is despite that fact that He describes him, upon whom be prayers and peace, as being on a vast ethos. Moreover, He disparages argumentation in His words, "They did not say it except to argue," and in another verse, "From among humanity are those who argue about Allah without knowledge, or guidance, or an illuminating book."
Finally, heed the advice of Allah, "If you find those who ignorantly discuss Our signs, then turn away from them." As Imam Malik said, "Disputation is not from our Din." (Agenda for Changing Our Condition By Hamza Yusuf)
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