Time,Breath,Success

Imam al-Ghazali(may God's mercy be on him) wrote in his book The Beginning of Guidance: "You should not neglect your time or use it haphazardly; on the contrary you should bring yourself to account, structure your litanies and other practices during each day and night, and assign to each period a fixed and specific function. This is how to bring out the spiritual blessing (baraka) in each period. But if you leave yourself adrift, aimlessly wandering as cattle do, not knowing how to occupy yourself at every moment, your time will be lost. It is nothing other than your life, and your life is the capital that you make use ofto reach perpetual felicity in the proximity of God the Exalted. Each of your breaths is a priceless jewel, since each of them is irreplaceable and, once gone, can never be retrieved. Do not be like the deceived fools who are joyous because each day their wealth increases while their life shortens. Whatgood is an increase in wealth when life grows ever shorter? Therefore be joyous only for an increase inknowledge or in good works, for they are your twocompanions who will accompany you in your gravewhen your family, wealth, children and friends stay behind."

Eye Opener For Denier Of Superior Qualties OF Prophet VIA BRO SHOIB

Who is that Shaytaan that says YOU are like me ? When the creation runs to YOU for every pleaWho is that Fool that says YOU are not Light ? Whendarkness covers the world it is only Al Madinah thatshines brightWho is that treacherous individual that says YOU are not near ? When the whispers reach their peak it is only YOU I HearWho is thatAnimal that says YOUR knowledge has a limit ? When Bin Thabit praises YOU in YOUR Majesty YOU say " How Exquisite "Who is the Ranter who rants abouts YOUR Blessed Mother and Father ? When even if he asked his own , they would beg to differ RatherWhy do you complain when The Beloved appears and we go into Wajd ? To hell with you and your terrorist ideology Oh Child of Najd

A True Hajj – Amazing Explanation of Imam Junaid al-Baghdadi

A man came to visit Junaid Baghdadi, whose life reflected no change, even after having performed Hajj. Junaid asked him: “Where are you coming from?” “Sir, I have returned after performing Hajj of the House of Allah”, was the reply. “So, have you actually performed Hajj?” “Yes, Sir, I have performed Hajj “, said the man. “Did you pledge that you would give up sins when you left your home for Hajj?” asked Junaid. “No, Sir, I never thought of that”, said the man. “Then, in fact, you did not even step out for Hajj. While you were on the sacred journey and making halts at places during the nights, did you ever think of attaining nearness to Allah?” “Sir, I had no such idea.” “Then you did not at all travel to the Ka’bah, nor did ever visit it. When you put on the Ihram garments, and discarded your ordinary dress, did you make up your mind to abandon your evil waysand attitudes in life as well ?” “No, Sir, I had no idea of that.” “Then, you did not even don the Ihram garments!” said Junaid ruefully. Then he asked; “When you stood in the Plain of Arafat and were imploring Allah Almighty, did you have the feeling that you were standing in Divine Presence and having a vision of Him?” “No, Sir, I had no such experience. Junaid then became a liltle upset and asked: “Well, when you came to Muzdalifah, did you promise that you would give up vain desires of the flesh?” “Sir, I paid no heed to this.” “You did not then come to Muzdalifah at all.” Then he asked: 0″Tell me, did you happen to catch glimpses of Divine Beauty when youmoved round the House of Allah?” “No, Sir, I caught no such glimpses.” “Then, you did not move around the Ka’bah at all.”Then he said: “When you made Sa’i (running) between the Safa and the Marwa, did you realize the wisdom, significance and objective of your effort?” “Sir, I was not at all conscious of this.” “Then you did not make any Sa’i!” Then he asked: “When you slaughtered an animal at the place of sacrifice, did you sacrifice your selfish desires as well in the way of Allah?” “Sir, I failed to give any attention to that!” “Then, in fact you offered no sacrifice whatever.” “Then when you cast stones at the Jamarahs, did you make a resolve to get rid of your evil companions and friends and desires?” “No, Sir, I didn’t do that.” “Then, you did not cast stones at all”, remarked Junaid regretfully, and said: “Go back and perform Hajj once again, giving due thought and attention to all the requirements, so that your Hajj may bear some resemblance with Prophet Ibrahim’s Hajj, whose faith and sincerity has been confirmed by the Qur’an : “Ibrahim who carried out most faithfully the Commands (of his Lord).”(53:37) Source: http://www.israonweb.com/hajj.htm

How Imam Ash-Shafi'i Reminded Himself He Was A Traveler on the Path

Rasulullah (sallallahu ‘alayhi wa Sallam) said, ”Be in this world as though you were a stranger or a traveler/wayfarer.” The companion Abdullah Ibn ‘Umar (radhiya Allahu ‘Anhu) used to say: “When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness, and from your life foryour death.” ((Reported by Al-Bukhaari and others))

For theSaalik(a)this hadith is an ultimate reminder of purpose. How important this hadith is for our times! In an age when the boob-tube seduces our minds, an idol – or parent for our children, poisons our hearts with ingratitude, flashes scenes of luxuryand disgusting delusions of ‘I wish I lived like that’ or ‘what if I won a Million dollars’ or ‘I wish I looked like that’, promotes the evils of capitalistic pagans who want nothing more than for you to waste your money on a mattress that will cause youto sleep through Fajr so you can get your ‘magical’ 10 hours of sleep, or other ridiculous trash, this hadith screams “Wake-Up!” Stop sitting through life.Act! Travel on the path of righteousness! How delusional man has become. Yet Allah has said, “Oh Mankind! The promise of Allah is Truth! So let not the life of this world delude you, and be not deceived about Allah by the deceiver (i.e. Shaytawn).” ((Faatir 5 )) Ghaafileen- heedless, ungrateful, and under the spell of the world. It is a sad moment in time when one knows more brand names than Sahaabah. Traveler? Are you really? Or have you made your home in this world with your love for this material life? Is your love for the eternal Love or is your Love the temporal mundane? Do you look to those wealthier than you, seeking what they have – or are you content, grateful, and loving to the Giver? Allah says, “If any do wish for the transitory things (of this life), We readily grant them – such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected. Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah).” ((Israa’ 18-19 )) Ibn Hibbaan records in his Sahih a valuable statement from our Beloved Guide (sallallahu ‘alayhi wa sallam), أخبرنا الحسن بن سفيان قال حدثنا موسى بنالحسين بن بسطام قال حدثنا أبو حذيفة قال حدثنا سفيان عن يونس بن عبيد عن الحسن عن عتي عن أبي بن كعب أن النبي صلى الله عليه وسلم قال إن مطعم بن آدم ضرب للدنيا مثلا بما خرج من بن آدم وإن قزحه وملحه فانظر مايصير إليه

From Ubayy ibn Ka’ab that the Nabi (sallallahu ‘alayhi wa sallam) said, “The food of the children of Adam strikes a parable of this worldly life. From what comes out of humans, even after they had seasoned it and added salt to it [making it tasty], look at the end result!” ((Sahih Ibn Hibbaan Vol 2 Hadith Number 702. It is a Hasan Hadith. )) We attempt our best to enjoy the luxuries and carnal pleasures of the mundane, yet what is its end? Man stuffs his body with the finest foods prepared from the labor and sweat of another, yet what is its end? Man seeks the immediate gratification, forgetting that true gratification is not on earth. I happened to stumble upon a beautiful reminder I feel obliged to share with the insightful travellers. Imaam Ibn-As-Subki mentions in his masterpiece‘Tabaqaat Ash-Shaafi’iyyah Al-Kubraa’that Imaam Ash-Shaafi’i used a walking stick when he went anywhere. Someone asked the Shaykh, “Why do you walk with a stick when you are neither old norailing?” He (rahmatullah ‘alayh) said, “To remind myself that I am but a traveller in this world.” ((2: 133-134, Also quoted by Adh-Dhahabi in his Siyaar,Abu Nu’aym in Al-Hilyah as well as the Diwaan of Ash-Shaafi’i )) A traveller is only a traveller when he traverses the path. What path have you chosen to travel upon? May Allah make us His travellers, seeking only his love, mercy and kindness. May He shed his infinite mercy and blessings upon our beloved guide and Master Rasulullah (sallallahu ‘alayhi wa sallam).

Exchange the Remembrance of All Things for Allah's Remembrance

Allah says: فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith. The great Shaadhili Imaam Al-’Arabi Ad-Darqaawi wrote in one of his letters found in his collection ofletters titled “Rasaa’il” the following: “So Know, May Allah have mercy upon you all, that when the Faqeer (i.e. the one needy of Allah) exchanges the remembrance of all things for the remembrance of Allah (ta’alaa), he purifies (or makes sincere) his servitude (‘Ubudiyyah) to Allah, and whoever purifies (or makes sincere) his servitude to Allah ta’alaa, he becomes a Wali (friend) of Allah, and whoever lies (or denies – Kaththabu), then upon him will be Allah’s curse.So do not remember (dhikr) none save Allah ta’alaa. And be only for Allah, for if you are for Allah, Allah will be yours. How happy (or blessed) is the one who belongs to Allah and Allah is his! Let the words of Allah, “Remember Me and I will remember you” be sufficient as proof for the excellence of remembering Allah.Also the statement of the Prophet (sallallahu ‘alayhi wa sallam) reporting from his Rabb (master and Lord) Mighty and Majestic is he, انا جليس من ذكرني “I am the companion ((Jalees can also mean friend, or one who sits with another )) of whoever remembers me!” ((With this sepcific wording it is reported by Abu Nu’aym in his Hilya from Ka’ab. It is also reported with slight differences by Imaam Ad-Daylami, ibn Shaaheen and others. Abu Nu’aymreports it through Imaam Ahmad ibn Hanbal as follows:حدثنا أبو بكر بن مالك حدثنا عبداللهبن أحمد بن حنبل قال حدثني أبي قال حدثنا وكيع قال حدثنا سفيان عن عطاء بن أبي مروان عن أبيه عن كعب الأحبار قال قال موسى عليه السلام‏:‏ ‏(‏يا رب أقريب أنت فأناجيك أم بعيد فأناديك قال‏:‏ يا موسى أنا جليس من ذكرني قال‏:‏ يا رب فإنا نكون من الحال على حال نجلك ونعظمك أن نذكرك قال‏:‏ وما هي‏؟‏ قال‏:‏ الجنابة والغائط قال‏:‏ يا موسى اذكرني على كل حال‏One can also find this hadithin the Sunan of Imaam Al-Bayhaqi from Abu Hurayrah )) I am by no means a doctor of medicine, so what I am about to say to you is based upon personal experience and study, and by no means should be taken as medical advice. It is scientifically/medically established that one can be genetically predisposedto depression; in other words you can inherit the physiological causes of depression such as seratoninetc. ((To read some interesting research go to this link: http://record.wustl.edu/archive /1998/11-12-98/articles/shortage.html)) It so happens that on both sides of my family tree, seratonin levels are low, leading to depression. Anyone that has been diagnosed with depression knows how difficult it is to deal with life. They understand the lack of drive and will to do anything; even ‘eebaadaat. They understand the constant struggle one must go through, day to day, in order to keep going. I believe I have found a cure. It did work for me and for some time now I have not had the symptoms of depression, wa lillahil Hamd. The solution, brethren, is dhikr of Allah. A heart withoutAllah, is a dead heart, a heart without life. The anxiety and depression one feels can be solved by falling in love with Allah ta’alaa. How? Through constant dhikr. Imaam Al-’Arabi Ad-Darqaawi states in the rasaa’il: “The Mu’min attains serenity and peace of mind andheart (at-tam’aninah) with the dhikr of his Lord, even until he is not saddened by the horrible terrors of the day of judgment. How then (when hereaches this state) can he be disturbed by whatever trials or misfortunes befall him in this dunyaa?So be constant in the dhikr of your Lord (ta’alaa), my brother, as we have advised you, and you will see marvelous (ajbaa) results!”He continues by mentioning that the true dhaakir (the one who remembers Allah) is the one who clings to the things that Allah demands of him and that he abandons what does not concern him. ((Note that I have chosen not to translate the rest for two reasons: the literalists will not understand it and therest takes a Shaykh of the Shaadhili Tariqah to guide one to know. This discipline of tasawwuf is not an easy one and necessitates taking a Murshid (spiritual guide) in these affairs. )) [end quote]“ The realization of Dhikr, in its true and perfect form, will lead one to be a true Mureed. What is a Mureed? A Mureed is the one who wills something. In the nomenclature of Tasawwuf, the Mureed is the one who wills (or wants) whatever Allah has wants/wills for him. The mureed, then, is the one who truly submits his soul, entirely, to Allah’s will. An example of this level of belief is manifested in the 5th rightly guided Khalifah of the Muslims, ‘Umar ibn Abdul-’Azeez when he was asked, “Whatdo you wish?” To which he responded with, “Whatever Allah decides!” Submission and total acceptance of Allah’s decree, constant remebrance of Him as well as being thankful for his numerous blessings upon us, is the cure for any disease of the heart. فَوَيْلٌ لِّلْقَاسِيَةِ قُلُوبُهُم مِّن ذِكْرِ اللَّهِ أُوْلَئِكَ فِي ضَلَالٍ مُبِينٍ And be careful lest the above verse: “Then woe unto those whose hearts are hardened against remembrance of Allah. Such are in plain error.” ((39:22 )) apply to you! May Allah make us of the dhaakireen and the dhaakiraat of whom he says in the Qur’aan: والذاكرين الله كثيرا والذاكرات أعد الله لهم مغفرة وأجرا عظيما “…and for men and women who engage much in Allah’s remembrance (dhikr),- for them has Allah prepared forgiveness and great reward.” ((33:35 )) And May Allah bless his Prophet Muhammad, his companions, his family and those who follow him till the end. Aameen!

Imam Al-Ghazzali's Influence On the Muslim West |By Abul Layth

I thought of translating a biography of Shaykh-ul-Islaam Abu Haamid Al-Ghazzaali and then I realized that there is plenty of literature on his magnificent life. There is not, however, much information in the way of Imam Al-Ghazzaali’s influence on Muslim Western thought. What I mean by “Muslim Western” thought is Andalusia and WestAfrica. What lead me to this issue was some personal readings and research that I have been doing on Al-Ghawth Abu Madyan Shu’ayb Al-Ansaari(d. 594 A.H), a famous Sufi scholar of thewestern Muslim world that studied beneath ShaykhAbdul-Qaadir Al-Jilaani and whom the Shadhili Silsilah goes through. He has been dubbed, atleast by some orientalists, “The Junayd of the West”. Before I mention the details of this issue, I want youto close your eyes and picture the globe. Mark in your pictured mine “Fes, Morocco” and then draw a line to Iran. According to Shaykh GoogleEarth it isnearly 3,300 miles (approx. 5,300 kilometers). Let us take into consideration a few of the following facts: A) One would generally travel accross the whole of Northern Africa in their travels to Persia. B) What would you see? What thieves and thugs would you encounter? What about the Heat? No Air-conditioning! Travelling through deserts that wild camels do not even graze! Water?Tayammumhere we come! C) The length and time of the journey! I think I have gotten the point across! In this great Wali’s story we find that he studied beneath some fantastically bright scholars in Fez and elsewhere in Morocco. It so happens that Al-Ghawth Abu Madyan studied beneath two Shaykhs in Fez that had chains tracing back to ImamAl-Ghazzali. The first:Abul Hasan Ibn ‘Ali ibn Ghaalib (rahimahullah) (d. 568 A.H). This Shaykh sat with Abul-’Abbas Ahmad ibn Al-’Aarif (d. 536) who tookthe Ihyaa’ ‘Ulum Ad-Deen from Shaykh Abdur-Rahmaan Al-Balaawiy (d 545) who took the Ihyaa from the tongue of Abu Haamid Al-Ghazzaali (d. 505 A.H). The second:Abul Hasan ibn ‘Ali ibn Hirzihim (d 559 A.H). This Shaykh was one of the most beloved to Al-Ghawth Abu Madyan. He studied the Ihyaa with him and took tasawwuf from his teachings. Abul Hasan ibn Hirzihim took the Ihyaa from Abu Muhammad ibn Saalih ibn Hirzihim, his uncle, (d. 505) who took it from Abu Haamid Al-Ghazzali. Abul Hasan ibn Hirzihim, according to one report, also took the Ihyaa from none other than the famous Sufi, Abu Bakr Ibn Al-’Arabi. ((For more on these studies refer to Kitaab at-tashawwuf ilaa rijaalat tasawwuf of Shaykh At-Taadiliy )) When one reads the works of Abu Madyan, then compares them to Al-Ghazzali’s Ihyaa, one will find clear similitudes. The most striking example for me, at least, was Abu Madyan’s stress upon hunger and lack of food. Abu Madyan (as well as His Shaykhs) strongly believed that hunger was one of the best ways to subdue the nafs into annihilation. He said in his Bidaayatul Mureed, “Hunger is the vehicle for the ‘Aabideen, theTareeq(path) of theSaaliheen(righteous), the Minhaj (methodology) of the‘Aarifeen(gnostics), the key of theMuhtadeen(rightly guided), and the goal of those who have arrived at the highest level of ‘Illiyyin.” He also said, “I have examined the writings of the Prophets, Pious, the companions, their Successors, and the scholars of the past generations, and I have not found that anything attains Allah ta’alaa except be it by Hunger. This is because one who becomes hungry becomes Humble (tawaadha’), one who becomes humble begs (i.e. Allah), and one who begs, Attains! So cling to hunger, my brother, and practice it constantly, for by means of it you will attain what you desire and will arrive at that for which you hope.” If one reads the Ihyaa, they will find the same thingencouraged. This is just one minor example of the similtude between the manhaj of Imaam Al-Ghazzaali and Abu Madyan. Knowledge travelled, and it arrived at the farthest ends of the Muslim World. The Mujaddid, Imam Al-Ghazzali quickly had influence over all of the Maghrib (the west). Indeed, this is proof of the barakah in his message! Oh Allah bless your prophet Muhammad, his family, companions, and followers. Ameen!

Love of the World is at the Head of Every Sin

حب الدنيا رأس كل خطيئة “Love of this world is at the head of every sin.” It is reported that the beloved Prophet Muhammad (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam) said, “Love of this world is at the head of every sin.” Thisnarration has also been translated as, “Love of this world is the essence of every sin.” The word is ‘ra’s’ (literally head), but both translations seem to express, at least in my view, the principle meaning. Imam Al-Bayhaqi reports this in his tome, “Shu’ab Al-Iman” hadith number 10501. Ibn Rajab Al-Hanbali in his Jāmi’ Al –‘Ulūm Wal-Hikam states, “…It is reported from Al-Hasan in mursal form.” (300) Imām Al-‘Ajlūnī states in his Kashf Al-Khfā’, “It is reported by Al-Bayhaqi in Ash-Shu’ab Al-Imānwith a Hasan (reliable) chain to Al-Hasan Al-Basri and he elevated it in mursal form. Ad-Daylami mentioned it in his work Al-Firdaws, and his son followed him without mentioning a chain back to ‘Ali (radhiya allāhu ‘anhu). Ibn Al-Ghars said, ‘The narration is weak.’ And Al-Bayhaqi reported it in his‘Az-Zuhd’ and Abu Nu’aym reported it as a statement of ‘Isa ibn Maryam (sallallahu ‘alayhi wa sallam). In the report of the son of Imam Ahmad the report includes the words, ‘The head of sin is love of the world, women are satan’s noose (for men), and alcohol is the key to every evil.’ And Imam Ahmad reports in his Zuhd from Sufyan, “Isa ibn Maryam … and then he mentioned the narration.” [End quote of Al-‘Ajlūnī 1/412] Imam As-Suyuti (rahimahullah) states in his ‘Tadrib Ar-Rawi’, “[This hadith … ] is from the words of Mālik ibn Dīnār as reported by ibn Abid-Dunya in Maka’id Ash-Shaytān with his chain. It is also reported as thewords of ‘Isa ibn Maryam (sallallahu ‘alayhi wa sallam) as Imam Al-Bayhaqi reports in his Az-Zuhd. There is no basis for it as a hadith from the Prophet Muhammad (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam) except from the Mursal narrations of Al-Hasan Al-Basri as reported by Al-Bayhaqi in his Shu’ab Al-Iman, and the mursal narrations of Al-Hasan according to the scholars are شبه الريح. Shaykh ul-Islam (i.e. Ibn Hajr) said, “Its chain is hasan to Al-Hasan (Al-Basri), and his mursal narrations are praised by Abu Zura’ah and Ibn Al-Madini. Hence there is no proof for declaring this narration fabricated”, and the affair is as he said.” [End Quote of Imam As-Suyuti] Imam As-Sakhāwī stated in his Fat-hul Mughīth (1/265), “[this hadith…] Reported by Al-Bayhaqi in his Az-Zuhd and Abu-Nu’aym in his entry on Ath-Thawri in his Al-Hilyah as a statement of Isa ibnMaryam (‘alayhis salaam). Ibn Taymiyyah argues that it is a statement of Jundub Al-Bajali (radhiya allāhu ‘anhu). Ibn Abid-Dunyā reports it as a statement of Mālik ibn Dinār and Ibn Yūnus in his entry on Sa’ad ibn Mas’ūd At-Tjībī in his Tārīkh Al-Masr as a statement of this Sa’ad. However, ImamAl-Bayhaqi reports it in his Ash-Shu’ab with a Hasanchain to Hasan Al-Basri in mursal form…[He mentions Ad-Daylami’s narration from ‘Ali (radhiya allāhu ‘anhu)]…There is no proof (dalīl) to judge this narration as a fabrication with the presence of [all] this [proof].” Ibn Taymiyyah was asked about this hadith, as is reported in the Majmu’ Fatawa, to which he said, “This narration is not preserved from the Nabi (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam). However, it is well known from Jundub ibn Abdullah Al-Bajali who is from the Sahābah. And itis mentioned that it is from Al-Masīh (messiah) ibn Maryam (‘alayhis salām)…” [Volume 11] He also says, “وما يرووه: “حب الدنيا رأس كل خطيئة” هذا معروف عن جندب ابن عبد الله البجلي، وأما عن النبي فليس له إسناد معروف”. “This is well known from Jundub ibn Abdullah Al-Bajali, but as for it being from the Nabi (sallallahu ‘alayhi wa ‘alā Ālihi wa sallam) then there is no well known chain for it.” [18/123]Imām Al-Munāwī in his Fayd-Al-Qadīr mentions (and I am paraphrasing) that the love of this world leads to the inner and outer sins. Love of this worldwill enter a person into the shubuhāt (the doubtfulmatters), then into the Makrūh (the hated matters), then eventually into the Harām, and this does not cease until it may enter him into absolute disbelief (Al-Kufr). All of the nations that rejected their Prophets did so because of what the love of this world lead them too; Kufr (ultimate disbelief). If a Messenger came calling them away from sins that they indulged in, they would indulge themselves and reject whatever the Messenger said due to theirlove of the world. The reason is generally wanting to live forever (khulūd) in this world. The most evil type of love of this world, is love for leadership. It was because of this type of love for the world and what it contains that Fir’awn (pharaoh) and Hāmān and his army rejected and disbelieved in Musā. Their love of this world cause their people to entirethe fire of hell. Imām Al-Munāwī then states, ومن ثم قيل: الدنيا خمر الشيطان فمن شرب منها لم يفق من سكرتها إلا في عسكر الموتى خاسراً نادماً It has also been said: the world is the wine (intoxicant) of Satan, so whoever drinks from it will only awaken from its intoxication in a state of loss and regret when they are among the congregants/hosts/hordes of the dead.” [End Quotefrom Fayd-Al-Qadīr] Oh believer, do not be deceived by the mundane, the worthless world and its temporal pleasures. Allah says, إِنَّ هَؤُلَاء يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءهُمْ يَوْماً ثَقِيلاً “Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard).” [76:27] And Allah reminds mankind, كل نفس ذائقة الموت وإنما توفون أجوركم يوم القيامة فمن زحزح عن النار وأدخل الجنة فقد فازوما الحياة الدنيا إلا متاع الغرور “Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your fullrecompense. Only he who is saved far from the Fireand admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.” [3:185] Oh Allah! Save protect our hearts from love of this world. Bring us near to you and far from sin. Bless our beloved Sayyid Muhammad, his family, his companions, and those that follow them in ihsaan. Amīn!