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imamgazzali · 7 hours ago
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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.IV, CHAPTER III
CAUSES OF EVIL END
There are several causes of evil end at death, such as establishment of innovation, hypocrisy, pride etc. For this reason, the companions feared hypocrisy most. Hazrat Hasan Basari said: Had I known that I am free from hypocrisy, it would have been dearer to me than all the things over which the sun shines. The signs of hypocrisy are fany. 
The Prophet said : He Who has got four things in him is called a hypocrite even though he prays, fasts and thinks that he is a Muslim-
(1) to speak falsehood when he speaks, 
(2) to break promise, 
(3) to break trust when he is entrusted and 
(4) to do wrong at the time of dispute (or to break trust after contract. 
The companions and their followers gave such an interpretation of hypocrisy that nobody is safe from it. The saint Hasan Basri said : The meaning of hypocrisy is to make difference between open and secret matters, that the tongue and heart are not the same and' the inner and outer things are not the same. The companions of the Prophet used to say : You commit such sins which are more insignificant to you than a hair, but we considered them as great sins at the time of the Prophet. A certain companion said : The signs of hypocrisy are to bate which a man does and which he does, to love one who does an oppresive act and to get dissatisfied with truth. Huzaifa once heard a man rebuking the tyrant Hajjaj and said to him : Do you think that if Hajjaj would have been present here, you could have rebuked him ? He said : I could not have 'rebuked him. Huzaifa said : We considered it a hypocrisy at the time of the Prophet. Hazaifa was an expert in the matter of hypocrisy.
MEANING OF ULTIMATE EVIL END: 
The are two conditions of ultimate end. 
One of them is greater then the other: If the greater thing becomes strong at the time of death, there is danger. 
The second thing is below the first. In this condition, love of the world becomes strong and punishment becomes due. If the hearts of believer is sound and turns away from the attachment of the world, the fire of Hell tells him : believer, take rewards as your light extinguished my flame. 
The second cause is weakness of the original faith and attachment of the world over mind. 
God says : Say : If your parents, your children, your brothers, your wives, your relatives, your wealth which you hoard, your merchandise, slothness of which you fear and your abode which gives pleasure to you are more loved by you than God and His Messenger and fighting in His way, then wait till God comes with His order-9:24. 
Second condition of ultimate end: In this condition, there are two stages one stage is many sins with strong faith and another stage is few sins with weak faith. What man loves comes before his mind at the time of his death. If his love is strong for divine service, God's obedience will become more dear to him at that time if his love is strong for sins, those will come to him at that time. He who commits sins off and on, remains, aloof from this danger. He who does not commit any sin, remains far distant from this danger. This can be understood from dreams. Man dreams such thing which he is accustomed to do. He who comes of age will not see in dream the actual act of coition if he did not do that previously. This is contrary in the case of one who did the act of coition. Death is like sleep. Everything becomes vivid at the time of death. The dreams of virtuous men are opposite to those of the sinners as things which are uppermost in the minds of the former are contrary in the minds of the latter. If one does good works continually and keeps his mind for long from evil thoughts, they become of his habits and they become principal things at the time of his death. He courts death upon a thing which he used to do and he will be resurrected upon that condition.
A curry seller was taught to recite at the time of his death the Kalema. Shahadat but he was saying five, six. Thus he was engaged in counting before his death. A certain A'ref said : Arsh is a valuable jewel. Its light sparkles. The condition in which a man remains is reflected in Arsh. When the swoon of death comes that reflection is disclosed to him. Similarly his picture will come out on the Resurrection Day. A sleeping man can know what will happen in future from the Guarded Tablet (Lauhe Mahfuz). This is reflected in true dreams. So fear of ultimate end is great. The saint Sahal Tastari said : I saw in dream that I entered Paradise. I saw there about 300 Prophets and asked them : What was the most fearful of all the fearful things which you saw in the earth ? They said : Evil end. Sudden death is not good. There is such a condition in sudden death when evil becomes strong and rules over the heart. About martyrdom, it has been said that at that time soul comes out in such a condition that the heart does not contain except love. Such a man stands in the row of fight after giving up all connections in the world. He then purchases the next world in exchange of the world as 
God said : God purchased from believers their lives and properties in exchange of Paradise for them-9 : 111. 
If he entertains any thought about victory, booty, heroism or power, he does not gain that state of martyrdom.Now it is clear to you about the evil end and its causes. So be prepared for good state at the time of your death, engage yourself in the divine service of Lord, remove your attachment for the world save your limbs from sins and save your mind from evil thoughts. Try for these things, so that your mind may be pure. The present breath may be your last breath. So don't put off anything when you sleep. Sleep in pure state and remember God. What is uppermost in your mind at the time of sleep remains uppermost at the time of getting up from bed. Death and resurrection are like going to sleep and getting up from bed. Similarly the state of mind in which you go to sleep will remain when you get up. Believe it as sure. If you have not attained the fortune of seeing it with your deep inner sight, you will remain in great anxiety. Men are in loss except the learned. The learned also are in loss except those who are engaged in good works. They are also in loss except those who work sincerely and they shall be also in difficulty except those who remain satisfied in the world with only what is necessary for them.
What is necessary for you in the world is food, cloth and abode. Everything else is unnecessary. Food is necessary in such quantity as can keep your backbone erect and save your life. So you should take such quantity of food. You should not desire food more than what you wish to give out as urine and stool, as there is no difference in taking food in and letting it out. Both are necessary. Your Taqwa or God fear is expressed in three things, time, quantity and kinds of food. Regarding time of food it is sufficient to take food once in 24 hours and its quantity shall not be more than one third of your stomach. Don't search for tasteful and rich dishes. If you can adopt these three things, you will be able to give up doubtful foods and you will then get peace by eating lawful foods.
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risalei-nur · 9 hours ago
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The Words - The Tenth Word - Part 35
TENTH TRUTH: The gate of Wisdom, Grace, Mercy, and Justice, the manifestation of the Names the All-Wise, the All-Munificent, the All-Just, and the All- Merciful. The Majestic Owner of all existence displays such manifest wisdom, evident grace, overwhelming justice, and comprehensive mercy in this impermanent world, transitory testing ground, and unstable display hall of the earth. Is it conceivable that He would not have permanent abodes with immortal inhabitants residing in everlasting stations in His visible and invisible, corporeal and incorporeal realms ad so He would allow that all these realities of wisdom, grace, mercy, and justice to decline into nothingness?
Would the All-Wise choose us to receive His direct and universal address; make us a comprehensive mirror to Himself; let us taste, measure, and get to know the contents of His treasuries of Mercy; make Himself known to us with all His Names; love us and make Himself beloved by us—and then not send us to an eternal realm, an abode of permanent bliss, and make us happy therein? 
Would He lay on every being, even a seed, a burden as heavy as a tree, charge it with duties as numerous as flowers, and appoint to it beneficial consequences as numerous as fruits, while assigning to them purposes that are relevant only here? Why would He restrict His purpose to this worldly life, something less valuable than a grain of a mustard seed? 
Would it not be more reasonable for Him to make beings in this world as seeds for the immaterial world of meanings and essences, where the true meanings of everything here will be manifested, and as a tillage for the Hereafter, where they will yield their true and worthy produce? 
Would He really allow such significant parades and performances (as we witness) to be purposeless, void, and futile? Why would He not employ them for the sake of eternity in the Eternal, Immaterial World of Meanings and Essences, so that they might reveal their true purposes and fitting results there?
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imamgazzali · a day ago
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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.IV, CHAPTER III
MEDICINE FOR ACQUIRING FEAR OF GOD: There are v.o modes of generating fear. This is explained by an illustration. When a child remains in a room, he does not fear when a ferocious beast or a snake comes to him. Even he extends his .hand to catch them. If his father comes there, he fears them and flees away. When the child sees his father doing so, he also flees away out of fear. The second mode is that his father fears as he knows the destructive poison of the snake and ferocious attack of the beast. The child has got fear only from hearing from his father about their nature as he has full faith in his father. Similarly there are two modes for fear of God. The first mode is the fear of His punishment and the second mode is to fear Him.When death came to Solaiman Taimi, he said to his sons: Read out to me the Hadith which contains words of ultimate end and remind me of the words of hope till I can meet Him with good idea. At the time of the death of Sufian Saori, he called the,. learned men who sat round him and made him hear words of hope. At the time of the death of Imam Ahmad-b-Hanbal, he said to his son: Let me hear those traditions which contain words of hope and good idea. God revealed to Prophet David: Make Me dear to My servants. He asked God: By what means? God said: Remind them of My mercy and gifts. So fortune means to court death with love of God.
The learned and the pious men fear those verses of God which excite fear. 
God says: 'Fear God as is due to Him'-3: 102. 
Most of the people fear punishment. The second kind of fear is high and that is to fear God, to fear to remain distant from Him, to fear falling of screen between Him and His servant. The saint Jun-Nun said: The fear of Hell is like a drop of water when compared with the fear of separation from God. The general believers fear like the fear of a child of a snake. That is on account of blind faith. This fear is weak and it goes away on the first onslaught.
God said after creation: -'These are the dwellers of Paradise and I don't care. These are the dwellers of Hell and I don't care'. If it occurs in your mind that He will not punish without sin and will not give rewards without divine service, then think over the matter that He helps the worshipers in such a way that they are compelled to worship whether they wish or not and He helps the sinners with sins in such a way that they are compelled to commit sins whether they wish or not. Is it for their past sins? Has the past any limit? Is it for his first sin which was recorded in his book of deeds? The Prophet said to this effect that there was altercation between Adam and Moses before their Lord. Moses said to Adam that for his fault. God sent down his descendants from heaven to the earth. Adam said: How many years before my creation, did you come to know that He had written the Torah? Moses said: 40 years before. Adam said: Did you not see therein that Adam was misguided being disobedient to his Lord? Moses said: I saw it. Adam then said to Moses: You now impute fault to me for such an action which God recorded 40 years before it was done by me, or before my creation. Thus Moses quarrelled with Adam.
So those who come to know the original cause which arises from the light of guidance enquire about the secret causes of Taqdir. Those who believe it only by hearing are included within the general believers. These two classes acquire the quality of fear as every person falls within the clutches of a mighty power just as a boy falls within the clutches of a ferocious beast. God created the ferocious beasts of this world as well as of the next and instruments of punishments. According to the dictates of the orignal fate one is guided towards that for which he was created. He created paradise and its dwellers and made subservient to them some instruments or causes inspite of their willingness or unwillingness. He created Hell and its dwellers and their punishments or causes inspite of their willingness or unwillingness. So whoever sees himself immerged in the current of Taqdir, it is inevitable that he should fear. This is the fear of those who recognise God. He who has not been raised to the stage of deep insight has got the only means of hearing the Quran and Hadis and reading the actions and behaviours of the God-fearing. Those who are free from this fear belong to the party of Pharaoh and the fools. Our Prophet is the leader of men past, present and future, yet he was the most God fearing man.
It is reported that he led funeral prayer of a boy and said: God, save him from the punishment of the grave and Hell. In another narration, he heard a person say: What a joy for you, a sparrow out of the sparrows of Paradise. He was dissatisfied with that and said: Who will inform you that it may be otherwise. By God, I am the Apostle of God, I don't know what will be my case. God created Paradise and its dwellers. They will not increase or decrease. When one of the dwellers of Ahle-Suffa died, his mother cried: Happy are you, you are a bird of Paradise. You have migrated to the Prophet and is a martyr in the way of God. 
The Prophet said: Who will inform you that perhaps he uttered such a word which did not do any benefit, to him and perhaps he was miser in such a work which did not do him any injury. 
The Prophet said: The chapters Hud and such like chapters, chapter Waqeah (56Q). chapter Eja-Shamsu Kobberat (81 Q), chapter Naba (78) made my hairs grey. There are verses of fear in the Quran from the beginning to the end for those who read it with care and meditation. The Prophets remained in fear inspite of the shower of mercy on them as they were not safe from the contrivance of God. When the Prophet Abraham was thrown into fire, he said: God is sufficient for me. This was his greatest invocation in his great trail. Gabriel met him in the fire and asked him: Have you got any necessity. Abraham said: I have got no necessity from you. God is sufficient for me. He fulfilled his word for which God gave him this news: And` Abraham is he who fulfilled-53:37.In the battle of Badr when the strenght of the Muslims was weak, Prophet prayed : God, if You destroy this small party, there will remain in the world not a single man to worship Thee.Hazrat Abu Bakr then said : What your Lord has promised with yoiu will certainly come true.The Prophet Jesus will be asked on the Resurrection Day Did you say to the people : take myself and my mother as Lords besides God? He will reply : You are pure, what right have I got that I will tell them over which I have got no control. If I had said that, you know it best. You know what is in my mind, but I do not know what is in your mind. If you punish them, they are your mere servants and if you forgive them, you are and Almighty, Most Wise-15:116.Nobody can be safe about his condition as the heart of a believer is confined within two fingers of the Merciful and human mind changes more than the bubbles of hot water. He who remains safe from the contrivance of Lord is ignorant. A sage Bald : If anybody gets llalyldllll ll on his death 11ea1 file of the Ka'ba and upon Islam on his death near the Black stone, I would prefer to die upon Islam, as I do not know what will be the state of my mind between the door of the
Ka'ba and the Black stone. The saint Abu Darda'a said : By God, the faith of one who remains sure that his faith will not be snatched at the time of his death will surely besnatched away. The sage Sakil said : The fear of ultimate end of the truthful occurs at every step and every condition. When Sufiyan was about to die, he began to weep and tremble. He was asked : Abu Abdullah, you should have hope as God's forgiveness is greater than your sins. He said : Do I weep for my sins ? If I had known that I would die upon Tauhid, I would not have cared to meet my Lord with mountainful of sins. The Prophet said : 0 my disciples, you fear for your sins and we Prophets fear infidelity. There is a tradition that a certain prophet was complaining to God for several years of hunger, lices and want of cloth. God sent to him revelation : My servant, are you not satisfied that I have saved you from infidelity ? Even you would have prayed then for wordly comforts. Then he placed earth on his head and said : Lord, I am satisfied. Save me from infidelity.
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risalei-nur · a day ago
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The Words - The Tenth Word - Part 34
Breaking a promise is base humiliation and therefore irreconcilable with His Sanctity’s glory. Failure to carry out a threat can arise either from forgiveness or impotence (ignorance). Unbelief is an unforgivable crime. 
The All-Powerful is exempt from and far above all impotence. 
All who teach this and bear witness to it are all agreed on this fundamental, even though they follow different paths of thought and approach. Their testimony has the authority of learned consensus. 
Each of them is a guiding light of humanity, the cherished one of a people and the object of their veneration. In importance, each is an expert and authority on this matter. In any art or science, two experts are preferred to thousands of non-experts, and two positive affirmers are preferred to thousands of negators in a report’s transmission. 
For example, the testimony of two competent men that they have sighted the crescent moon marking the beginning of Ramadan nullifies the negation of thousands of deniers.
In short, this world contains no truer report, firmer claim, or more evi- dent truth than this. The world is a field, and the Resurrection is a thresh-ing-floor, a harvesting-ground for grain that will be stored in Paradise or Hell.
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risalei-nur · 2 days ago
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The Words - The Tenth Word - Part 33
Is it reasonable to ask concerning the All-Majestic One, Who installs the atoms of all living beings in their respective bodies with perfect orderliness with the command of Be! and it is, and thus creates disciplined, wellorganized armies—is it reasonable to ask how He can re-assemble these atoms and bodily members, which have already known each other in perfectly organized battalions of bodies, after they have dispersed?
You see with your own eyes the numerous designs made by God as signs, similitudes, and analogies of the Resurrection. He displays them in every era, the alternation of day and night, even in the coming and going of clouds. If you imagine yourself a thousand years in the past and then compare past and future, you will see as many examples and analogies of the Resurrection as there are centuries and days past. If, after this, you still con- sider bodily Resurrection improbable and unacceptable to reason, there is something seriously wrong with your powers of reasoning.
Concerning this truth, the Supreme Decree says: Look upon the imprints of God’s Mercy, how He revives the earth after its death. He it is Who will revive the dead [in a similar way]. He has full power over everything (30:50). In short, there is nothing which makes the Resurrection impossible, and there is much necessitates it.
The glorious and eternal Lordship, the all-mighty and all-embracing Sovereignty, of the One Who gives life and death to this wide and wonder- ful earth as if it were a single organism; Who has made it as a pleasing cra- dle and handsome craft for humanity and animals; Who has made the sun a lamp that gives it both its light and heat; Who has made the planets transports for His angels—such Lordship and Sovereignty cannot be con- fined to a mutable, transitory, unstable, slight, and imperfect world. Thus there is another realm, one worthy of Him, immutable, permanent, stable, great, and perfect. He causes us to work for this realm and summons us to it. Those who have penetrated from outward appearances to truth, who have been ennobled by proximity to the Divine Presence, all spiritual “poles” endowed with light-filled hearts, and those with enlightened minds, testify that He will transfer us to that other kingdom. They teach us that He has prepared a reward and a requital for us there, and that He gives us His firm promises and stern warnings thereof.
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imamgazzali · 2 days ago
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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.IV, CHAPTER III
ROOT OF FEAR: The root of fear is knowledge and its fruit is fear of unlawful things and fear of doubtful things. God gave speciality to fear by keeping His relation with it. He says : God will not accept its flesh and blood, but He will accept from you Taqwa or God-fear-37: 22 Q. Taqwa means to give up unlawful things owing to fear. For this reason, 
God says : The most honorable of you is one who is most God fearing-49 : 13. 
He therefore gave order to fear Him to the predecessors and successors. 
God says : I ordered those before you who were given the book and you to fear God. 
God says : Fear Me if you are believers. He made fear compulsory on the believers. 
For this reason, a believer is not free from fear. If he is weak in faith, his fear also becomes weak.
The Prophet said with regard to God-fear : God said : men. I gave you dynastic honour and you also gave superiority to dynastic honour. Now take your dynastic honour and establish Mine, I said : He who is most God fearing amongst you is the most honorable of you. You did not admit it, you gave superiority to one who is rich. He will then address the God fearing men: 0 God fearing men, where are you? A standard will be raised for this and they will follow it and reach their destination and enter paradise without account.
The Prophet said: God fear in the root of all wisdom. The Prophet told Ibn Mas'ud : If you wish to meet me, fear God after my death. The saint Fazil said : He who fears God will be led to every good. The saint Shibli said : On the day I feared God, the door of my wisdom and admonition was opened in such a way which I did not see before. The sage Ihya-b-Ma'az said : Two virtues of a believer-fear of punishment and hope of forgiveness assume such state as that of a hare between two tigers. Moses said : God will say on the Resurrection Day : There is no such person whose account I will not take or into whose accounts I will not enquire. I will not however take the accounts of those who feared unlawful things as I shall feel ashamed to take their accounts. They are more honorable than two await them for accounts. 
God says : For him who fears the Glory of his Lord, there are two gardens-54 : 45Q. 
The Prophet said : God says : By my honour, I will not place two fears and to securities upon My servants. If he lives without fearing Me in the world, I will throw him in fear in the next world. If he fears Me in the world. I will make him free from fear in the next world. 
The Prophet said : Everything fears one who fears God and God shows fear from everything to one who fears other than God.
The Prophet said: He who fears God most amongst you and daily observes most the injunctions and prohibitions of God is an experienced wise man. The saint Ihya-b-Ma'az said : The son of Adam is unfortunate. If he feared Hell as he fears poverty, he would have entered Paradise. The saint Jun-Nun said : Whose fears God much, his love for God deepens and his wisdom is purified. He also said that fear should be much more than hope. If fear is strong, mind becomes disturbed. The sage Abul Hussain Jarir used to say : Fear of misfortune is the sign of fortune, as fear is like a string between God and His servants. When it is severed, he is destroyed with the destroyed thing. The saint Sahal Tastari said : God fear will not come in you till you do not eat lawful things. The saint Abu Solaiman Darani said : If mind is ruined, fear goes away. Hazrat Ayesha asked : Prophet of God, 
God says : Those who have been given wealth, spend and their hearts are fearful.
Can such men commit theft and fornication ?
The Prophet said : They can not commit theft and fornication, rather they fast, pray, pay zakat, but they fear whether those will be accepted or not. So there are innumerable saying about the merits of fear.
Hope and fear are mixed up together. He who hopes to get his desired thing fears for its loss. For this reason
God says : They pray to Me out of hope and fear. He says : They call their Lord out of fear and hope. 
God says : What is the matter with you that you do not hope for the sake of God? It means : Why don't you fear Him. 
God says : Laugh little and weep much. 
God says: They weep and their fear increases. 
The Prophet said : If the two eyes of a believer shed tears so small as the head of a bee and it flows down his cheek, God will make that place unlawful for the fire of Hell. He also said : If the mind of believer trembles owing to fear of God, his sins fall down like the falling down of the leaves of a tree.
The Prophet said: God, give me provision of two eyes shedding profuse tears. 
The Prophet said : On the day on which there will be no shade except the shade of God, God will give shade to seven persons. He mentioned about that person also who shed tears through his two eyes remembering God in loneliness. Hazrat Abu Bakr Siddiq said : Let him weep who can weep and let him assume weeping who can not weep. The saint Abu Solaiman Darani said : The face of one whose eyes shed tearswill have no uncleanliness on the Resurrection Day. If his eyes shed tears, the first drop of tears will extinguish fire like ocean. If any man shed tears among a party of men, God will not punish that party of men. The saint Sulaiman said: Weeping comes from fear, and hope and pleasure come from love and attachment. Hazrat Abdullh-b-Amer said : One drop of tears is dearer to me than the charity of one thousand gold coins. Hazrat Hanzalah reported: We were once near the Prophet who was giving us sermon. Our minds became soft for that and our eyes shed tears. Thereafter we returned to our houses and began to talk worldly matters with our wives. We forgot the state in which we were near the Prophet. We thought that we have turned hypocrites. I said: Prophet of God our mind became soft when we were near you and our eyes shed tears. When we returned to our houses and mixed with our wives that state of mind went away. 
The Prophet said: Hanzalah, had you been in that state of mind all along, the angels would have handshaked with you in your paths and beds. Hanzalah, mind changes every moment.Hazrat Ali said to one of his sons: darling fear God in such a way that if earth-load of virtues is given to Him. He will, not consider it as fit to be accepted from you and hope for mercy of God in such a way that if earth-load of sins is given to Him. He will forgive you. For this reason Hazrat Omar said: If all men are called for entering Hell except one men. I hope that he shall be myself. If all men are called to enter Paradise except one man, I fear I may be that man. This is the end of hope and fear.
The Prophet said: Some one will do the deeds of a dweller of Paradise for fifty years, even there will remain only half a cubit distance between him and Paradise. Then suddenly his fate comes and his death ends with the deeds of a deweller of Hell. So everybody should be fearful of his ultimate end. Hazrat Ihya-b Maaz said: He who worships God only for fear of God, is immerged in the sea of thoughts. He who worships God hoping only His mercy, wanders in the field of mistake. He who worships God out of fear and hope, is established on the high way of remembrance of God.It is better that there should be increase of fear before death. When death becomes near, hope and good idea are better. Whose desires to meet with God, God also likes to meet with him. When there remains no object of love except remembrance of God and thoughts about Him and His creations then the world becomes prison to him, as prison means such a place where one can not meet his beloved things Death releases him from that prison and he is awarded such thing as "no eye hath seen, no ear hath heard and no heart hath conceived". So it is better to accept the advice of the Prophet who said: 'God, give me the provision of Thy love and the love of those who love Thee and the love of those who lead towards Thy love. Make Thy love to me dearer than cold drink'. So at the time of death, hope should be strong as it leads to love. Before death, fear should be strong as it burns passions and roots, out from mind the love for this world. 
For this reason, the Prophet said: Let nobody die among you without having a good idea about his Lord. 
God says: I act according as My servant entertains idea about Me. So let him entertain any idea bout Me what he likes.
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imamgazzali · 3 days ago
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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.IV, CHAPTER III
MERITS OF FEAR
Merits of fear are known in two ways - by guess and meditation and by the Quran and Hadith. The mode of guess and meditation is this that there is good of a thing in proportion to the good fortune of meeting with Lord in the next world as there is no good fortune without meeting and companionship with God. ;There is good in that thing which helps towards that goal and that depends on proportion of the object. It appears from this that there is no alternative for meeting with Him in the next world without earning love for Him in this world. His love can not be attained without His knowledge and His knowledge is not possible without constant thought about Him and remembering Him. That is not possible without severance of religious and attachment from the world. Attachment for this world is not again possible without giving up worldly comforts and passions and low desires. They are not possible if they are not kept under control and passions cannot be brought under control without fear. So the fire of fear burns the evil desires and passions. The more they are burnt, the more the merits of fear will be achieved. So there is difference of merits according to the difference and degree of fear.
MODE OF THE QURAN AND HADIS: There are innumerable verses of the Quran and Hadis about the merits of fear. Fear has been united in four things for a God-fearing man-guidance, grace, knowledge and pleasure. These are the attributes of the dwellers of heaven and God grants them at the same time. Here are the verses. 
God says : For those who fear their Lord is guidance and favour-7 : 154Q, 
God says : The learned out of His servants fear God most-35 : 28Q. This is because of their knowledge. 
God says : God is pleased with them and they are also pleased with God - 98 : 8 Q. 
These speak of knowledge which leads to fear. Moses said : Those who fear God have got the Highest as their companion and they do not set up any partner with Him. This is because they are learned men who will get the rank of the companions of the Prophets, as they are their heirs.
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risalei-nur · 3 days ago
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The Words - The Tenth Word - Part 32
Suppose a gifted writer could rewrite in an hour countless books whose letters were confused or effaced on a sheet of paper without error or omission, fully and in the best style. If someone then told you that he could rewrite in a minute from memory a book which he had written and had fallen into water, how could you say that he could not do so? 
Or think of a king who, to show his power or warn or for recreation, removes mountains with a command, turns his kingdom about, and transforms the sea into dry land. Then you see that a great boulder blocks the path of guests going to his reception. If someone says that the king will remove the boulder with a command, would you say that he could not do so? 
Or imagine someone assembles a great army in a day, and you are told that he will re-assemble it in battalions by a trumpet blast after dismissing them to rest, would you respond with disbelief? If you did, your error would be enormous.
Now, see how the Eternal Designer closes winter’s white page and opens spring’s and summer’s green pages before our eyes. With the Pen of Power and Destiny, He inscribes infinite species on the page of the earth in a most beautiful style. 
They are all intermingled but he inscribes them without confusion and error, giving each its distinct form. Inscribing one does not hinder the inscription of another. Is it reasonable to ask concerning the All-Wise and All-Preserving, Who compacts a great tree’s being into a dot-sized seed, how He preserves the spirits of those who die; how the All-Powerful One, Who spins the earth like a pebble in a sling, will remove the earth from the path of His guests travelling to the Hereafter?
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imamgazzali · 4 days ago
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IMAM GHAZZALI’S IHYA ULUMIDDIN, VOLUME.IV, CHAPTER III
STAGES OF FEAR: The lowest sign of fear that is expressed in action is to abstain from unlawful and prohibited things. The fear which keeps away from unlawful things is fear of sin. If the proportion of fear is excessive and it keeps one away from doubtful things, it is called Taqwa or self-abnegation. The meaning of Taqwa is to give up doubtful things and to act on things of sure faith. The fear which gives advice to give up everything in excess except what is absolutely necessary for a man is called Taqwa or God fear. If this Taqwa reaches to such a high pitch that it leads a man to erect no other house except one to reside, not to hoard anything which is eatable, not to look to the world with this knowledge that it shall have to be left behind and not to pass a minute without remembrance of God, it is called Sidq or truthfulness ad such a man in called Siddiq or a great truthful man. Taqwa is a higher stage of fear of unlawful things, because it keeps away not only from unlawful things but also from things of doubtful nature. Sidq is a higher stage than Taqwa. So a Siddiq possesses three qualities fear of unlawful things, fear of doubtful things fear of losing a moment without remembrance of God and possessing other qualities as mentioned above.
CLASS OF FEAR. Fear is good, specially God-fear with which He guides His servants to knowledge and action, so that they may attain nearness of God. As a lower animal requires a stick, so also a boy. So fear has got increase, decrease and middle state and the middle state of fear is the best. The fear which is weak can be called modesty. Too much fear leads to despair and prevent actions. It grows disease, weakness, senselessness, loss of intellect and memory. The object of fear is to give encouragement to actions. The Prophet narrated the causes of hope, as excessive fear leads to despair. The benefits of fear is to take care, to give up unlawful things and doubtful things, to make efforts for divine service and to engage in Zikr, Fikr and such other things which take one near God.Fear generates avoidance of undesirable things which are of different classes. One kind of undesirable thing is naturally an object of dislike such as fire. Another kind of undesirable thing leads to dangers and sorrows. A patient does not like fruits as they may lead him to death. Of all the fears, the greatest is the fear of ultimate end as it is the greatest object of thought and above all fears. What is in fate is known only to God and it is the result of Taqdir. For instance a king has written an order. Nobody knows whether the order is for killing him or for giving him rewards. So until he receives the order, he keeps himself busy with thought. The Prophet once stood on a pulpit and said after catching his right hand: This is God's book wherein all the names of the dewellers of paradise and the names of their fathers have been written. Then he caught his left hand and said: This is God's book. Therein the names of the dewellers of Hell and the names of their fathers have been written. The fortunate sometimes will do the works of the unfortunate till the people will say: They are included within the unfortunate people. Before their death, they will be rescued by God even though for a short while. The unfortunate will do the works of the fortunate till the people will say: They appertain to the fortunate ones but God will take them out of fortune even though for a short while. The fortunate are those whose names were recorded as fortunate in the original record of deeds and the unfortunate are those whose names were recorded as unfortunate in the original records deeds. Action will be judged by the condition of the ultimate end.
There are differences between two men-one fears sin and another fears God's glory and attributes. The first man may have got faulty ideas but the latter lives in security. He who recognizes God and His attributes fears God without committing sin. He who is fortunate feels easy to tread the paths of virtue and he who is unfortunate feels difficulty to tread them. He who raised the Prophet to the highest paradise recorded him as such before he was born. He who was recorded as virtuous entertains a strong will to do virtuous acts and he who was recorded as a great sinner entertains a will to do evils and sinful acts. So everybody should fear what was recorded in his original fate.
It is in Hadis that God revealed to the Prophet David: David, fear Me as you fear a destructive ferocious beast. This will make you understand the original object of fear. This is not stayed for any cause of fear, as to know cause and to know the secret of Taqdir are the same. A ferocious beast is not feared for its fault, but for its ferocious nature, attack, strength, fearful look etc. and it does not hesitate to kill. It does not care whether you live or die. For God there is the highest example. The inner sight of one who has recognized Him is stronger than his sight of open eyes.
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risalei-nur · 4 days ago
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The Words - The Tenth Word - Part 32
Suppose a gifted writer could rewrite in an hour countless books whose letters were confused or effaced on a sheet of paper without error or omission, fully and in the best style. If someone then told you that he could rewrite in a minute from memory a book which he had written and had fallen into water, how could you say that he could not do so? Or think of a king who, to show his power or warn or for recreation, removes mountains with a com- mand, turns his kingdom about, and transforms the sea into dry land. Then you see that a great boulder blocks the path of guests going to his reception. If someone says that the king will remove the boulder with a command, would you say that he could not do so? Or imagine someone assembles a great army in a day, and you are told that he will re-assemble it in battalions by a trumpet blast after dismissing them to rest, would you respond with disbelief? If you did, your error would be enormous.
Now, see how the Eternal Designer closes winter’s white page and opens spring’s and summer’s green pages before our eyes. With the Pen of Power and Destiny, He inscribes infinite species on the page of the earth in a most beautiful style. They are all intermingled but he inscribes them without confusion and error, giving each its distinct form. Inscribing one does not hinder the inscription of another. Is it reasonable to ask concerning the All-Wise and All-Preserving, Who compacts a great tree’s being into a dot-sized seed, how He preserves the spirits of those who die; how the All-Powerful One, Who spins the earth like a pebble in a sling, will remove the earth from the path of His guests travelling to the Hereafter?
Is it reasonable to ask concerning the All-Majestic One, Who installs the atoms of all living beings in their respective bodies with perfect orderliness with the command of Be! and it is, and thus creates disciplined, wellorganized armies—is it reasonable to ask how He can re-assemble these atoms and bodily members, which have already known each other in perfectly organized battalions of bodies, after they have dispersed?
You see with your own eyes the numerous designs made by God as signs, similitudes, and analogies of the Resurrection. He displays them in every era, the alternation of day and night, even in the coming and going of clouds. If you imagine yourself a thousand years in the past and then compare past and future, you will see as many examples and analogies of the Resurrection as there are centuries and days past. If, after this, you still con- sider bodily Resurrection improbable and unacceptable to reason, there is something seriously wrong with your powers of reasoning.
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