The friends of Allah try to adorn themselves with Allah’s attribute of “the Most forgiving,” through which they manifest this attribute in all aspects of their lives.

When Hallaj-ı Mansur (Alaihi Al Rahma) was being stoned, he said:

“Dear Lord! Forgive those who are throwing stones at me before You forgive me.”

IF ITS SAINT IS LIKE THIS …

Gurju Hatun (Georgian Lady), the daughter of a Seljuk Sultan and the disciple of Mawlana Rumi (قدس سره), sent Ayn al-Dawlah, the famous painter and muralist of the palace, to Rumi to paint his picture secretly and bring back to her. The painter somehow unintentionally told the situation to Rumi. With a smile on his face, Rumi said:

“Do, if you can, what you were told!”

The painter began to paint. However, at the end he realized that the picture he had been drawing had nothing to do with the person in front of him and restarted his painting. Thus, while trying to paint the portrait of Rumi, he wasted twenty pieces of paper. Finally, he realized that he was not able to do it and quit trying. (*)

This incident awakened the heart of the painter. He got lost in deep thoughts in amazement, awe, and shivering and it made him a traveler of his own universe. At the end, the painter, who saw the Messenger of Allah ﷺ from the window that opened up in his heart, uttered the following words:

“If a saint of a religion is like this, I wonder how its Prophet would be!”

(*) These drawings are still in the Mawlana Museum.

Islam and Good Manners

Good manners are the most important provision of the traveler of the straight path. A person cannot be both pious and quarrelsome and unkind. As a creed, the spiritual essence of Islam is tawhid or believing in the oneness of Allah, and, in practice, good manners, uprightness, and compassion. In this regard, it can be said that Islam is composed of measures of elegance, courtesy, cleanliness or “good manners.” How elegantly Jalal al-Dīn Rumī قدس سره states this
reality in the following lines:

“Open your eyes and look carefully into the word of Allah from beginning to the end. The whole Qur’ān, all of its verses, is but explanation of good manners.”

Friends of Allah have attained such high levels of spirituality through their good manners. Imam Rabbānī قدس سره says that:

“None can make progress towards unity with Allah the Almighty without complying with the measures of good manners. The way of great Sufis is composed of good manners from beginning to the end.” And the most significant of good manners is the ones observed towards our Creator.

We should not forget that the devil was banished from the Divine presence, not because of his lack of knowledge or actions, but because of his bad manners. This is why the thing that the devil hates most is good manners.

How nicely Rumī قدس سره explains this state:

“When Devil refused to prostrate before Adam and disobeyed the command of Allah, he said:

“My essence is fire, while his essence is clay. Would it be appropriate for someone who is eminent to prostrate to someone who is low?”

Because of this impertinent response, Devil is cursed and banished from Divine presence. In addition to his rude response, Devil attempted to argue with his creator.” (Fihi Mā Fīh, p. 159)

Abū ‘Alī al-Daqqāq (may Allah have mercy upon his soul) says that:

“Leaving good manners requires to be banished from Divine presence. Whoever misbehaves in front of the Sultan, he would be sent to the door; and if he misbehaves at the door, he would be sent to the barn.”

Our predecessors advised us to take lessons from the states and fates of ill-mannered people in their saying “Learn your manners from the ill-mannered.” We should think about the end of Demon and take lessons from it.

A servant who shows the appropriate manners towards Allah the Almighty avoids all kinds of reckless actions, and realizes his mistakes and heedlessness in his worship and dealings with others. He protects himself/herself from the illness of too much reliance upon his actions.

One of the greatest objects of Sufism is to raise people to the state of iḥsān or the state of realization of being in the presence of Allah all the time, and thus to show good manners towards Allah. Sufis say that:

“Hold on to good manners externally and internally. Because if someone makes a mistake about his manners externally, he gets external punishment; while those who commit mistakes about their inner manners will be punished internally. Whoever loses his good manners gets away from Allah the Almighty, even if he thinks that he gets closer to Him and even if he thinks that he is accepted, in fact he is rejected.” (Bursevī, Ismail Hakki, Ruḥul Bayān, X, 401)

The most valuable manner towards Allah is to revere Him. And the best manifestation of reverence shows itself in our worship. Friends of Allah state that:

“Worship takes a person to Paradise; while reverence and good manners in worship takes him to Allah the Almighty and makes him His friend.”

Anas b. Mālik رضي الله عنه says that:

“Showing good manners in actions is a sign of their acceptance.” Hiḍir (Alaihi Salaam) advises to say the following prayers:

“Dear Lord! Bless me with good manners in worshipping You.”

Because friends of Allah live being aware of that they are always in the presence of Allah the Almighty, they pay utmost attention to their external good manners in addition to their inward manners. This can be expressed as keeping the state of reverence and respect out of worship as well. In fact Allah the Almighty says in the Holy Qur’ān in this respect that:

“Those who are constant at their prayer” (70; 23)

“And those who keep a guard on their prayer” (70; 34)

Jalal al-Dīn Rumī قدس سره interprets these verses as follows:

“A servant keeps his state in prayer, after he is out of prayer as well. Thus he spends all his life in reverence, respect, and good manners; and watching his tongue and heart. This is the state of real friends of Allah the Almighty…”

“Think well about what you will say, to whom you will say and when you will say…”

A believer must have intuition and adjust his words according to the person whom he speaks; because words which are good for some people might hurt others. This is why first the psychological state of the listener must be determined and before saying something, two three steps ahead must be calculated. In other words, we should be careful not to say something first which we need to say at the end. People trust and pay attention to such mature and intuitive believers.

This is why the Prophet  would tell people the issues which they will be interested and talk to them according to the level of their comprehension. He  would not use the same language for a bedouin and a competent companion. He  would say simple facts to Bedouins whereas he would state deep spiritual realities to the mature companions.

This is why the Prophet  warned Ibn ‘Abbas رضي الله عنه:

“O Ibn ‘Abbās! Do not speak to people with language they cannot understand; because if you do that, it may lead them to mischief.” (Daylamī, V, 359)

Moulana Rumī قدس سره  advises in this regard that: “Do not sell mirrors in the bazaar of the blind; and do not recite gazelles in the bazaar of the deaf.”

Mature believers first think about if their words will be beneficial, then if their words will cause problems for themselves or for the addressee, they prefer silence. They are also careful about which words they will say and how they will say them.

How nicely Abū Bakr رضي الله عنه warns us in this regard:

“Think well about what you will say, to whom you will say and when you will say…”

 

-An excerpt from “FROM THE EXAMPLARY MANNERS OF THE FRIENDS OF ALLAH”

Siddique-e-Akbar (May Allah be pleased with him)

Abu Bakr(RA)

When Sayyiduna Abu Bakr as-Siddiq (Radi Allahu Anhu) was four years old, his father took him in front of an idol in the Ka’bah and said to him, “This is your mighty Lord, so make Sajdah to him.”


When he (Radi Allahu Anhu) heard this he said to the idol, “I am hungry, feed me. I am naked, cloth me. I will throw a stone at you, if you are the Lord then defend yourself.”

There was no response from the idol. So he took a stone and hit the idol. The Divinely blessed power and force of the stone dropped the idol. On seeing this, his father became furious and slapped him on the face. He then took him home and complained to the mother. She replied,

“Leave him alone because when he was born I heard someone from the Unseen saying to me, ‘O servant lady of Allah! Glad tiding to you on the birth of this free child whose name in the skies is Siddique (Truthful) and he will be the close companion of Muhammad (SallAllahu Alayhi wa Sallam)’. At that time I did not know who Muhammad (SallAllahu Alayhi wa Sallam) was and what all this meant”.

Sayyiduna Abu Bakr Siddique (Radi Allahu Anhu) personally reported this incident to the Holy Prophet (SallAllahu Alayhi wa Sallam). After he reported this, an Angel appeared and confirmed,

“Abu Bakr speaks the truth and he is Siddique (Truthful).”

This Hadith Sharif is recorded in “Awaliyul Farsh ila Ma’aaliyul Arsh” and quoted by Imam Ahmad Qastalaani (Alayhir Rahmah) in his commentary of Sahih al-Bukhari.

 

Reference:

  • Malfoozat-e-AlaHazrat, Vol. 1, Page 160
  • Irshad al-Sari li Sharh Sahih al-Bukhari, Vol. 8, Page 370
  • Mirqat al-Mafatih Sharh Mishkat al-Masabih, Vol. 11, Page 178

(via noorialqadiri/tumblr)

Salawat

keep-calm-and-recite-salawat-4

 

We need to realize that prayer upon the Prophetﷺ is a ladder and means of [spiritual] ascent to arrive unto Allah. That is because sending prayers upon himﷺ frequently engenders the Prophet’s love, and the Prophet’s love engenders Allah’s love, and Allah’s love for the servant attracts the servant to the Divine Presence—with or without an intermediary.

“Man kunto maula, fa Ali-un Maula”

It is narrated by Barā’ bin ‘Āzib (RadiAllahu Anhu): We were on a journey with Allāh’s Messenger (ﷺ). (On the way) we stayed at Ghadīr Khum. There it was announced that the prayer was about to be offered. The space under two trees was cleaned for Allāh’s Messenger (ﷺ). Then he offered the zuhr (noon) prayer, and, holding ‘Alī’s hand, he said: Don’t you know that I am even nearer than the lives of the believers? They said: Why not! He said: Don’t you know that I am even nearer than the life of every believer? They said: Why not! The narrator says that he said while holding ‘Alī’s hand: One who has me as his master has ‘Alī as his master. O Allāh! Befriend the one who befriends him (‘Alī) and be the enemy of one who is his enemy. The narrator says that after this ‘Umar (bin al-Khattāb (RadiAllahu Anhu)) met ‘Alī (RadiAllahu Anhu) and said to him: O Ibn Abī Tālib! Congratulations, you have become the master of every male and female believer, morning and evening (for ever).”

hazrat Ali(AS)
References

►Ahmad bin Hambal related it from Barā’ bin ‘Āzib through two different chains of transmission in al-Musnad (4:281)
►Ibn Abī Shaybah, al-Musannaf (12:78 # 12167)
►Ibn Kathīr in al-Bidāyah wan-nihāyah (4:169; 5:464)
►Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (5:167, 168)
► Ibn Athīr, Asad-ul-ghābah (4:103)
► Dhahabī has said in Siyar a‘lām-in-nubalā’ (2:623, 624)