ISLAMIC INSPIRATIONS

“The best of dhikr is that on which both the heart and tongue are focused, and dhikr in the heart only is better than dhikr on the tongue only, because dhikr in the heart increases knowledge, provokes love, increases shyness before Allaah, promotes fear of Allaah, calls one to draw closer to Him, and it prevents one from falling short in acts of worship and being heedless about sins and bad deeds. Dhikr on the tongue only does not give any of these results and it is of little benefit.”

“It is essential for a person to set aside some time for themselves, to engage in supplication, remembrance [dhikr], prayer, contemplation, introspection, rectification of the heart and other spiritual practices which require solitude and seclusion.”

Fear Allah Road Sign

رَبَّنَا آَتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآَخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

Rabbana aatina fiddunya hasanatan wafil akhirati hasanatan waqina adhabannaar: Our Lord, give us what is good in this life, and what is good in the Hereafter, and protect us from the Hellfire. (The Quran, verse 2:201)

For Sufis, poverty means that an initiate claims possession of nothing and is freed from all kinds of attachment toward worldly things, and that one feels total neediness and destitution before God in one’s relationship with Him, which is based on servanthood and God being the Sole Object of Worship. 

It is not poverty as understood by ordinary people, nor does it mean begging from people by displaying one’s privations.

The Sufi way of poverty involves severing relationships with all that is other than the Eternally Besought-of-All, and depending only on Him to meet one’s needs. For this reason, the more detached one is from whatever is worldly and temporary and the more annihilated one is in depending on Divine Attributes and Essence, the more one has attained poverty and can repeat the saying of the Prophet, upon him be peace and blessings: Poverty is my pride. [ Al-‘Ajluni, Kashf al-Khafa’, 2:87 ]

As it is stated in a blessed saying, when poverty becomes a dimension of faith and submission, one no longer depends on the help, will, and power of that which is not God. Even if such a person has enough wealth to fill the whole world, since it is subject to decay and exhaustion, one does not depend upon it, but rather turns to God with all of one’s strength and feeling, conscious of his or her essential poverty and helplessness. How beautiful is the following couplet of Nabi, a seventeenth-century ce Ottoman poet:

Do not despise poverty, O Nabi! Poverty is the mirror where the independence of others is reflected.

Rumi made another fine observation about poverty:

Poverty is the essence and all else is form; Poverty is a remedy and all else the disease. The whole world consists in vanity and conceit; But poverty is the real core and meaning of existence.

Even if a person cannot discern his or her essential weakness and poverty with the light of belief, it is a reality that he or she is weak, poor, and needy. God Almighty declares: O mankind! You are poor in your relation with God, while God is He Who is the All-Wealthy and Worthy of Praise Who returns abundantly whatever is done for Him (35:15). As everybody absolutely needs His act of choice, will, and decree to come into existence, His Self-Subsistent and All-Subsisting Existence is also needed at every moment to survive.

An individual’s poverty and neediness before the Almighty is not a means of humiliation; rather, one’s increased awareness of one’s poverty engenders higher degrees of dignity, for such awareness before the Absolutely Wealthy One is richness itself. The believer becomes aware of his or her non-dependence on others, and acquires the consciousness of independence to the extent that one feels in his or her conscience that God is the sole source of power and wealth. His help is sought, and it is there-fore to Him that one turns. Even if such a person is materially poor, he or she feels no need for anything or somebody else.

The believer is convinced that whatever or whoever exists, including himself or herself, essentially belongs to the Almighty, for all elements of creation are only shadows of the shadow of His absolutely independent existence. This degree of conviction of God’s Unity is called annihilation in God, two steps ahead of which is subsistence with God. Concerning this, Hayali says:

Hayali, cover your naked body with the shawl of poverty; This is their pride, they know not of satin or silk.

Poverty is the goal of saints, the (natural) state of purified scholars, and the most manifest sign of love of God. The Almighty has placed poverty in the hearts of His friends so that those hearts may prosper through it. Poverty is a key of light to open the eye of the heart to the inexhaustible treasuries of God. One who has this key is the richest person in the world, for poverty is the door to richness. Those who pass through this door reach (in their conscience) the infinite treasuries of the Owner of All Property and discover that poverty is identical with richness. For this reason we can say, as Junayd al-Baghdadi did: Richness is no more than the final, perfect degree of poverty. [ Al-Qushayri, Al-Risala, 273. ]

When one is perfectly conscious of one’s essential poverty before God and one’s absolute dependence on Him, one is absolutely rich, for such a person no longer feels any need. This is what must be meant by the famous saying: The real richness is the richness of the heart. When one has attained this degree of richness, it is as if he or she has found a credit card that is valid everywhere. One who has such mysterious capital can be considered neither poor nor powerless. This is what is described in the following lines:

His is power, by which we are powerful. We are well-known by His Name or fame. We go beyond peaks and continue our way; We overcome all difficulties with ease.

Umm Darda’ reported:

My husband reported that he heard Allah’s Messenger (ﷺ) as saying: He who supplicates for his brother behind his back (in his absence), the Angel commissioned (for carrying supplication to his Lord) says: Amen, and it is for you also.

Narrated Abu Umamah Al-Bahili:

“Two men were mentioned before the Messenger of Allah (ﷺ). One of them a worshiper, and the other a scholar. So the Messenger of Allah (ﷺ) said: ‘The superiority of the scholar over the worshiper is like my superiority over the least of you.’ Then the Messenger of Allah (ﷺ) said: 'Indeed Allah, His Angels, the inhabitants of the heavens and the earths - even the ant in his hole, even the fish - say Salat upon the one who teaches the people to do good.’”

JAMI’ at-TIRMIDHI: The Book on Knowledge

Reference : Jami` at-Tirmidhi 2685

In-book reference : Book 41, Hadith 41

Allah calls Himself Al-Wadood— The Affectionate, The Most-Loving, The Beloved— twice in the Quran. Al-Wadood is the One who is the source of all affection, love, and kindness. Even though He does not need us in any way Al-Wadood wishes the best for us. He has a special form of love for His righteous servants who love Him because of their knowledge of His perfection and His readiness to forgive. Al-Wadood is the Affectionate and the Beloved!

The Most Loving, the Ever-Affectionate, and the Beloved

Wadood comes from the root waw-daal-daal, which carries three main meanings: to love, to be affectionate and to long, wish or desire for.

This root appears 29 times in the Quran in five derived forms. Examples of these forms are yawaddu (like, will wish), al mawaddata (the love), and wuddan (affection).

The concept of love in the Arabic language is decribed by different words, hubb and wudd are examples of them. Hubb is the inner-feeling of love for someone whereas Wudd is an intense, consistent affection as it is expressed in actions and conduct.

Wadood is from the fa’ool pattern which in Arabic grammar points to intensity and continuity. Allah is Al-Wadood; His love is intense, continuous and translates into the blessings, favours, mercy, guidance and forgiveness He gives to His slaves.

Al-Wadood Himself says: … Indeed, those who have believed and done righteous deeds, The Most Merciful will appoint for them affection. [Quran, 19:96] ..And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful and Affectionate. [Quran, 11:90] … And He is the Forgiving, the Affectionate [Quran, 85:14]

How Do We Gain the Love of Allah?

In a beautiful, comprehensive hadith you will find the formula on how to gain the love of Al-Wadood. The Prophet salallahu ‘alayhi wa sallam said: … And the most beloved thing with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing voluntary acts of worship until I love him.. Most beloved to Al-Wadood are you doing your obligatory acts of worship, then by doing your voluntary acts of worship you come closer and closer to Him.

Then what happens next? The Prophet continued about the amazing reward: …(so much so that) I become his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his leg with which he walks; and if he asks Me something, I will surely give him, and if he seeks My Protection (refuge), I will surely protect him. [Al-Bukharee] Al-Wadood then becomes your special Helper, protecting your limbs and organs by not letting them work for anything He dislikes and a heart-melting seal: Al-Wadood will grant your wishes and keep you safe. Subhanallahi wa bihamdihi!

How Can We Live By This Name?

1. Have a close relationship with Al-Wadood.

Telling Al-Wadood about your concerns is a beautiful type of ‘ibaadah (worship) in itself. He wants you to turn to Him and tell him about your problems while remembering how close He is to you and how much you love Him. The mother of Maryam ‘alayha sallam said: ..My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing..[Quran, 3:35] This pious woman is a beautiful example of someone with a close relationship with Allah and Al-Wadood answered her dua’.

2. Love Al-Wadood above everything and anyone.

Al-Wadood says: Say, [O Muhammad], If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people. This ayah is a great reminder pinpointing all the things we tend to love over Allah and His messenger.

3. Let your love be for the sake of Al-Wadood.

Ask yourself for what reasons you love people? Love people for the sake of Allah subhanahu wa ta’ala so Al-Wadood, His angels and the people of the earth love you! What an amazing deal. The Prophet sallallahu ’alayhi wa sallam said, When Allah loves a slave, calls out Jibril and says: `I love so-and-so; so love him’. Then Jibril loves him. After that he (Jibril) announces to the inhabitants of heavens that Allah loves so-and-so; so love him; and the inhabitants of the heavens (the angels) also love him and then make people on earth love him. [Al-Bukharee, Muslim] So mind who you love and love those who fear Allah, love Him and who strive for the good and forbid evil. This is the most beautiful kind of love you can have for another human being, even if you don’t know them.

4. Follow the Prophet salallahu ‘alayhi wa sallam.

Proof your love for Al-Wadood by sticking to the sunnah of His messenger. The reward: Allah will love and forgive you your sins. Another lucrative deal! Say: If you love Allah then follow me. Allah will love you and forgive you of your sins. And Allah is Oft-Forgiving, Most Merciful. [Quran, 3:31]

5. Love to recite Suratul Ikhlaas.

If you want Allah’s love, love talking about Him. Surah Al-Ikhlaas is one of the most comprehensive surahs describing Allah. The Prophet salallahu ‘alayhi wa sallam appointed a man in charge of an army unit who led them in prayer. He always concluded his recitation with Surah Al-Ikhlaas. Upon their return to Al-Madinah, they mentioned this to Messenger of Allah who said, “Ask him why he does so?” He was asked and he said, “This Surah contains the Attributes of Allah, the Gracious, and I love to recite it. Messenger of Allah then told them, “Tell him that Allah loves him”. [Al-Bukharee , Muslim]. So increase in reciting Surah Al-Ikhlaas with love!

6. Love for others what you love for yourself.

The Prophet salallahu ‘alayhi said: None of you will believe until you love for your brother what you love for yourself. [Al-Bukharee, Muslim] If someone just got married and you can’t find someone, someone got that new job and you didn’t, even though it might be hard, be happy for them. Strive to control your nafs (ego) and know it is Al-Wadood Who gives and takes. You will notice the peace it gives you inside when you love for others what you love for yourself, in stead of being jealous and anxious over others’ happiness. Live by this golden rule: treat others the way you want to be treated!

Wallahu ta’alaa ‘alem.