The Wrappings of Gratitude

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

In the Name of Allah Most-Compassionate, Most-Merciful

Allah subhanahu wa ta’ala said about His beloved Prophet and Messenger (Sal’Allahu Alayhi Wasallam)

وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ

“And thou (standest) on an exalted standard of character”
(Qur’an, al-Qalam 68:4)

Allah subhanahu wa ta’ala describes the character and nobility of the Prophet (s) as vast, a perfect reflection of the Divine Attributes of Allah subhanahu wa ta’ala contained and radiated by the most perfect human being. Of all the reasons the Prophet (s) could have answered with as to the purpose of his message he gave but one reason that strikes at the heart of every action, he said, “I have only come to perfect noble character”. Thus we have known and understood that it is our characters and what our characters contain that either bring us close to Allah or take us away for Him, for Allah loves nobility and humility and hates miserliness and arrogance. As the Prophet (s) said: “What enables people to enter Paradise more than anything is piety and good character”[1] And he also said, “God does not regard your externals or your riches but rather your hearts and your deeds.”[2]

Below I have narrated some of what constitutes good character drawn from the book ‘The Way of Sufi Chivalry’. May it be of benefit to you and me. Ameen

“The one who lowers himself and begs from any other besides Allah, may he be in greater need. A true man gives without being asked; whoever gives when begged from is no man. Allah curses those who bow before such misers. Know that you are lacking in every sense, and do not be pleased with your state. Mansur ibn ‘Abdullah reports that Abu Ya’yub al-Nahrajuri said:, “The sign that someone is well guided by Allah is that he is aware of his lack of sincerity, his heedlessness in his remembrance of God, his lack of loyalty, and he is dissatisfied with his state. His intentions and efforts show that his need for Allah is ever-increasing, until the point where he gives up all desires.”[3]

Ja’far al-Sadiq was once asked, “What is Futuwwah?” He replied: “Futuwwah is not possible with quarrelling and backbiting. Futuwwah is feeding people, giving to them, being pleasant and honourable to them, and not causing them difficulties.” One of the necessities of Futuwwah is to abide with the outer and inner codes of good behaviour. Abul-Husayn al Farisi reports that Abu Muhammad al-Jurayri said: “Religion possess ten treasures – five outer and five inner. The outer treasures are to be truthful in your speech, generous with your property, and humble in your appearance, and to avoid causing difficulties to others, while bearing the difficulties caused by them. The five inner treasures of religion are to fear separation from Him, to wish to be with Him, to regret your wrongdoings, to have conscience, and to feel shame (hayya) before your Lord.”[4]

“To be able to see your own ego, act in opposition to its wishes. A wise man said, “When someone has a question about will and cannot find a guide to answer him, let him watch his ego’s desires and do the opposite. The truth of the matter will be known.”[5]

“To stand in the presence of Allah [qiyam] for Allah’s sake, with Allah’s help, and together with Him, is the goal. The sign of being in the presence of Allah for Allah’s sake is that one’s state is continuous and uninterrupted; one is not distracted even by miracles and higher states that may be granted, nor does one separate one’s attention from Allah and hope for a reward. The sign of standing in the presence of Allah with His help and permission is one’s effort to efface all material things, an effort that appears without one’s own will and decision. The sign of being in the presence of Allah together with Him is the disappearance of everything other than Allah, in such a way that nothing hides Him or prevents one from being with Him”.

“The answer of Abul-Husayn al-Bushanji to a question about Futuwwah is significant. He said, “One of the principles of Futuwwah is to beautify one’s essence with God: to love and want for one’s friends the things that one loves and wants for oneself; in fact, to prefer one’s friends to oneself, because Allah Most-High says:”

وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

“But those who, before them, had homes in [Medina] and had adopted the faith, show their affection to those who came to them for refuge, and do not entertain in their hearts desire for things given to them, but give them preference over themselves, even though poverty was their [own lot]. And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity. “(Qur’an, al-Hashr 59:9)

“And the Prophet (s) said, “Your faith is not complete until you love for your brother what you love for yourself.” Let us then seek to perfect our characters during this blessed month of Ramadan through following the guidance of the Prophet (s) and love for our brothers and sisters what we love for ourselves and even moreso, so that we may be the ones that achieve prosperity. Ameen.

[2] Muslim

[3] ‘The Way of Sufi Chivalry’ (1991), p62 – Ibn al-Husayn al-Sulami – An interpretation by Tosun Bayrak al-Jerrahi (Published by Inner Traditions International)

[4] Ibid. p64-65

[5] Ibid. p67