Monday, January 31, 2011

Yasir Qadhi | A Brief Statement Regarding the Situation in Egypt

Yasir Qadhi A Brief Statement Regarding the Situation in Egypt

Greed, Power, Ego Mania and Arrogance!

When we look at the many wars and situations around the world , we are made to look into the face of greed, power, egos out of control and shear arrogance.  What comes of this mixture of personality disorders, is torture, murder, desires to control the masses and use them to promote selfish goals, including a wayward dis-regard for the peoples needs and conditions.Such lack of human compassion, can only be described as santanic. The death, genocide and destruction that ensues with such unbridled ambitions create such evil, that there are no words to describe the carnage that takes place as a result of the savagery imposed upon the people to expand acquisition of land, resources , commodities.

The power elite grows increasingly separated from the general public, who prop up their elitist positions with their labor and even their bodies.  Elitist greed is only surpassed by their willingness to sacrifice their own people, in wars to further push forward their greedy expansion and rule. This unbelievable scenario is played out over and over again through out the world and has been a common theme through out human history. One corrupt ruler is over thrown for another and thus this perpetual legacy of corruption goes on until the next revolt or revolution.

Our Lord tells us; man can never be satisfied by what he acquires in this life and this world is a test and illusion.

Sunday, January 30, 2011

Malcolm X - Islam: The Solution to Racism - Hajj Pilgrimage

The Islamic View of going against Rulers

about an hour ago

Narrated Junada bin Abi Umaiya: We entered upon 'Ubada bin As-Samit while he was sick. We said, “May Allah make you healthy. Will you tell us a Hadith you heard from the Prophet and by which Allah may make you benefit?" He said, "The Prophe...t called us and we gave him the Pledge of allegiance for Islam, and among the conditions on which he took the Pledge from us, was that we were to listen and obey (the orders) both at the time when we were active and at the time when we were tired, and at our difficult time and at our ease and to be obedient to the ruler and give him his right even if he did not give us our right, and not to fight against him UNLESS WE NOTICED HIM HAVING OPEN KUFR for which we would have a proof with us from Allah.”
The great Hadith expert (hafidh), Imam Ibn Hajar al-Asqalani (Allah have mercy on him) states in his monumental commentary of Sahih al-Bukhari, Fath al-Bari in the explanation of this very Hadith:

“The meaning of “open Kufr” is “clear and apparent” and the meaning of “having a proof from Allah” is a clear text of the Qur’an or an authentic Hadith both of which are unambiguous and not subject to speculation (ta’wil). Therefore, it is not permissible to go against the leader as long as his action is open to interpretation.

Imam Nawawi (Allah have mercy on him) said:

“The meaning of kufr here is “sin”, meaning one should not object to the actions of the rulers unless they carry out clear and open transgression, and which is contrary to the general principles of Islam.”

Others have said:

“The ruler’s leadership should not be challenged unless he commits Kufr or a grave sin, in which case, it should be condemned without using any violence. Also, this ruling is when one is capable of doing so.”

Ibn Teen narrates from al-Dawudi:

‘The scholars have stated that if one is able to remove a transgressing leader/ruler, without causing any Fitnah and oppression, then he should be removed, otherwise it is necessary to be patient.” ( See: Ibn Hajar al-Asqalani, Fath al-Bari, Vol.13, P.11/12).
From the above excerpt of Imam Ibn Hajr, it becomes clear that there are certain conditions and guidelines in order to challenge a transgressing authority. The ‘kufr’ mentioned in the Hadith must be something which is absolute and crystal clear. If it is open to interpretation, then to challenge authority would not be permissible. Also, one must ensure there is no fear of fitnah, and that one is able to do so.

If one is unable to challenge the ruler in the above manner, then it would be necessary to be patient.

Muslims living in the west will also be obliged to abide by the laws of the country as long as it is not in contradiction to the Shariah.

Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: “It is necessary upon a Muslim to listen to and obey the ruler in things he likes and dislikes, as long as he is not ordered to carry out a sin. If he is commanded to commit a sin, then there is no adherence and obedience.” (Sunan Tirmidhi)
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Saturday, January 29, 2011

"Revolutionary war" and "Revolt"

A revolution (from the Latin revolutio, "a turn around") is a fundamental change in power or organizational structures that takes place in a relatively short period of time: wikipedia
Revolutions have occurred through human history and vary widely in terms of methods, duration, and motivating ideology. Their results include major changes in culture, economy, and socio-political institutions.

A protest expresses a strong reaction of events or situations. The term protest usually now implies a reaction against something, while previously it could also mean a reaction for something. Protesters may organize a protest as a way of publicly and forcefully making their opinions heard in an attempt to influence public opinion or government policy, or may undertake direct action in an attempt to directly enact desired changes themselves.

So, what are the people in the middle east  protesting about?
Many Westerners are busy encouraging instant popular revolt in Egypt this evening as they did in Tunisia recently and as they may well do in Yemen tomorrow, but I suspect that some of them have forgotten their history lessons.
Question: When was the last time that the people of a Muslim country rose up to demand more "democracy" and the departure of its rulers? Answer: In 1979, and it happened in Iran.
Theocracy vs. Democracy

Democracy is a political form of government in which governing power is derived from the people, by consensus (consensus democracy), by direct referendum (direct democracy), or by means of elected representatives of the people (representative democracy)

Theocracy is a form of government in which a state is understood as governed by immediate divine guidance especially a state ruled by clergy, or by officials who are regarded as divinely guided.


The political system of Islam is based on three principles:
Tawhid (unity of Allah), Risalat (Prophethood) and Khilafat (vicegerency).

Tawhid means that only Allah is the Creator, Sustainer and Master of the universe and of all that exists in it, organic or inorganic. The sovereignty of this kingdom is vested only in Him. He alone has the right to command or forbid. Worship and obedience are due to Him alone, no one and nothing else shares it in any way. Life, in all its forms, our physical organs and faculties, the apparent control which we have over nearly everything in our lives and the things themselves, none of them has been created or acquired by us in our own right.

 They have been bestowed on us entirely by Allah!

This principle of the unity of Allah totally negates the concept of the legal and political independence of human beings, individually or collectively. No individual, family, class or race can set themselves above Allah.

Allah alone is the Ruler and His commandments are the Law.

The medium through which we receive the law of Allah is known as Risalat

Now consider Khilafat. According to the Arabic lexicon, it means ‘representation’. Man, according to Islam, is the representative of Allah on earth, His vicegerent. That is to say, by virtue of the powers delegated to him by Allah, he is required to exercise his Allah-given authority in this world within the limits prescribed by Allah.

The above explanation of the term Khilafat also makes it abundantly clear that no individual or dynasty or class can be Khilafah, but that the authority of caliphate is bestowed on any community which accepts the principles of Tawhid and Risalat. In such a society, each individual shares the Allah-given caliphate. This is the point where democracy begins in Islam

What distinguishes Islamic democracy from Western democracy is that while the latter is based on the concept of popular sovereignty the former rests on the principle of popular Khilafat. In Western democracy the people are sovereign, in Islam sovereignty is vested in Allah and the people are His caliphs or representatives.

In the former the people make their own laws; in the latter they have to follow and obey the laws (Shariah) given by Allah through His Prophet. In one the Government undertakes to fulfil the will of the people; in the other Government and the people alike have to do the will of Allah.

Western democracy is a kind of absolute authority which exercises its powers in a free and uncontrolled manner, whereas Islamic democracy is subservient to the Divine Law and exercises its authority in accordance with the injunctions of Allah and within the limits prescribed by Him.

Now back to these protest that can led to a revolution, I ask the question again what do the people want?  I know there is wide spread poverty, lack of oportunity and wide spread oppression. I think people just want change and a chance at human dignity, weather Muslim or Christian, no one in the world want's to live a life of oppression.

Allah tells us that oppression in some cases is worst than death!

Friday, January 28, 2011

17 Signs of a Police State

From Police State:
I've compiled this list of horrors (in no particular order) from two prior lists, one done by U.S. author Naomi Wolf and another by UK writer Dr. Lawrence Britt, as published in the Guardian newspaper.
Sadly, I count all seventeen as aspects of the Untied Status of Amerika today. AKA the "BRA" (Banana Republik of Amerika).
Again, what do WE the PEOPLE do about it?
How many of these do you see as part of a once great country?

1. Powerful And Continuing Nationalism - Fascist regimes tend to make constant use of patriotic mottos, slogans, symbols, songs, and other paraphernalia. Flags are seen everywhere, as are flag symbols on clothing and in public displays.

2. Disdain For The Recognition Of Human Rights - Because of fear of enemies and the need for security, the people in fascist regimes are persuaded that human rights can be ignored in certain cases because of "need." The people tend to look the other way or even approve of torture, summary executions, assassinations, long incarcerations of prisoners, etc.

3. Identification Of Enemies/Scapegoats As A Unifying Cause - The people are rallied into a unifying patriotic frenzy over the need to eliminate a perceived common threat or foe: racial, ethnic or religious minorities; liberals; communists; socialists, terrorists, (Christians, Constitutionalists, conservatives, 2nd Amendment supporters, 1st Amendment supporters, 4th Amendment supporters, Ron Paul supporters) etc.

4. Supremacy Of The Military - Even when there are widespread domestic problems, the military is given a disproportionate amount of government funding, and the domestic agenda is neglected. Soldiers and military service are glamorized.

5. Controlled Mass Media - Sometimes the media is directly controlled by the government, but in other cases, the media is indirectly controlled by government regulation, or sympathetic media spokespeople and executives. Censorship, especially in war time, is very common.

6. Obsession With National Security - Fear is used as a motivational tool by the government over the masses.

7. Corporate and Government Power Are Intertwined And Their Combined Power Is Protected - The industrial and business aristocracy of a fascist nation often are the ones who put the government leaders into power, creating a mutually beneficial business/government relationship and power elite. (This is the actual definition of fascism according to Gerald Celente's historical description of Mussolini's opinion on the matter).

8. Obsession With Crime And Punishment - Under fascist regimes, the police are given almost limitless power to enforce laws. The people are often willing to overlook police abuses and even forego civil liberties in the name of patriotism. There is often a national police force with virtually unlimited power in fascist nations.

9. Rampant Cronyism And Corruption - Fascist regimes almost always are governed by groups of friends and associates who appoint each other to government positions and use governmental power and authority to protect their friends from accountability. It is not uncommon in fascist regimes for national resources and even treasures to be appropriated or even outright stolen by government leaders. (Gee how about several TRILLION DOLLARS printed out of nothing and handed over to U.S. and foreign banks and companies - does that maybe count? How about hundreds of thousands of people's homes? How many politicians leave Washington D.C. millionaires or billionaires after arriving there with next to nothing?)

10. Fraudulent Elections - Sometimes elections in fascist nations are a complete sham. Other times elections are manipulated by smear campaigns against or even assassination of opposition candidates, use of legislation to control voting numbers or political district boundaries, and manipulation of the media. Fascist nations also typically use their judiciaries to manipulate or control elections.

11. Dissent Equals Treason - Cast dissent as "treason" and criticism as "espionage". Every closing society does this, just as it elaborates laws that increasingly criminalize certain kinds of speech (see also #17) and expand the definition of "spy" and "traitor".

12. Create A Gulag - Once you have got everyone scared, the next step is to create a prison system outside the rule of law - where torture takes place. Gulags in history tend to become ever larger and more secretive, ever more deadly and formalized. Most Americans don't understand yet that the destruction of the rule of law at Guantánamo set a dangerous precedent for them, too.

13. Deny Prisoners Due Process - Prisoners held indefinitely, often in isolation, and tortured, without being charged with offenses, and subjected to show trials.

14. Militarize The Police - When leaders who seek what I call a "fascist shift" want to close down an open society, they send paramilitary groups of scary young men out to terrorize citizens: (the powers that be) need citizens to fear thug violence and need thugs who are free from prosecution.

15 . Set Up An Internal Surveillance System And Harass Citizens - In Mussolini's Italy, in Nazi Germany, in communist East Germany, in communist China - in every closed society - secret police spy on ordinary people and encourage neighbours to spy on neighbors. The Stasi needed to keep only a minority of East Germans under surveillance to convince a majority that they themselves were being watched. In 2005 and 2006, when James Risen and Eric Lichtblau wrote in the New York Times about a secret state program to wiretap citizens' phones, read their emails and follow international financial transactions, it became clear to ordinary Americans that they, too, could be under state scrutiny. In closed societies, this surveillance is cast as being about "national security"; the true function is to keep citizens docile and inhibit their activism and dissent.

16. Harass Citizens' Groups - Next step is to infiltrate and harass citizens' groups. The American Civil Liberties Union reports that thousands of ordinary American anti-war, environmental and other groups have been infiltrated by agents. The secret Counterintelligence Field Activity (Cifa) agency of the Department of Defense has been gathering information about domestic organizations engaged in peaceful political activities: Cifa is supposed to track "potential terrorist threats" as it watches ordinary U.S. citizen activists. A little-noticed new law has redefined activism such as animal rights protests as "terrorism". So the definition of "terrorist" slowly expands to include the opposition.

17. Rampant Sexual Harassment - The state is represented as the ultimate guardian of the family institution. (Sexual harassment by the state against the people takes place in order to demotivate opposition and destroy morale; the recent TSA activities are nothing more than a power play to ensure that the people know they are nothing more than slabs of meat to the powers that be – who are of course, exempted from being sexually harassed. Furthermore, the state decides what is sexually "appropriate" and enforces it's opinion over the objections of the moralities of the nation and a majority of people who believe in them (i.e. homosexuality, abortion, pre-marital sex, etc.) are promoted as "normal" and any - pardon me - 'deviation' from that opinion is made out to be "hateful" and nearly criminal, with consequences including the denial of rights, property and even children being removed from parents if the parents do not hold the "politically correct" ideologies.

Thursday, January 27, 2011

Sins and it's Cure


Allah Ta'ala says:
"(Say) I seek refuge with the Rabb of the morning from the evil of the Haasid (jealous person) when he envies."

Rasulullah Sallallahu alayhi wasallam said:
"Do not be jealous among yourselves."
To be displeased with another' s good position and to wish for its elimination is Hasad. Hasad has three stages.
  1. The natural human quality. In this degree of Hasad, man is excused and is not at fault.
  2. Acting according to the demands of Hasad. In this degree of commission, man is a sinner.
  3. Opposing the demands of Hasad. In this degree, man is laudable and will be rewarded.
Generally the basis of Hasad is takabbur (pride) and Ghuroor (falsehood). Without any valid reason man seeks to withhold the bounties of Allah Ta'ala. He desires (at times consciously and at times subconsciously) that like himself, Allah too should restrict His bounties. Hasad is a malady of the heart. It is harmful to both one's spiritual life and worldly life. The harm to man's Deen (spiritual life) is the illumination of his good deeds and he becomes the victim of Allah's Wrath. Rasulullah Sallallahu alayhi wasallam said:
"Jealousy devours good deeds like fire devours wood."

The harm to his worldly life (dunyaa) is the frustration and worry which perpetually afflicts the envious person. He is consumed by frustration caused by Hasad for another whose disgrace and fall he always anticipates. In this way the Haasid destroys his Aakhirat in addition to eliminating his worldly comfort and peace of mind.

The disease of Hasad is remedied by praising much the person against whom jealousy is directed. Praise him no matter how difficult this may seem. Honour him and meet him with respect and humility.

Allah Ta'ala says:
"They display to people (their acts of Ibaadat)."

Rasulullah Sallallahu alayhi wasallam said:
"Most certainly, even a little riyaa is Shirk."

Riyaa is the intention to enhance one's dignity in the eyes of the people by means of acts of obedience to Allah Ta'ala. This attitude totally defeats the purpose of Ibaadat.

The purpose of Ibaadat is to gain the Pleasure of Allah Ta'ala. Since show or display of Ibaadat involves division of purpose, riyaa is termed shirk-e-asghar ((he lesser shirk). By means of riyaa one splits the purpose of lbaadat by endeavouring to attain both public acclaim as well as the Pleasure of Allah Ta'ala.

In this regard the Qur'aan Shareef says:
"He who hopes for the meeting with His Rabb should practise righteousness and associate none with the Ibaadat of his Rabb."
The Mufassireen have explained that the meaning of
"and associate none with the Ibaadat of his Rabb" is "to refrain from riyaa".

Qadhi Thanaa-ullah explained this aayat in Tafseer-ul Mazhari as follows:
"He (the worshipper) does not exhibit his good acts nor does he seek reward or praise for his virtuous deeds from anyone besides Allah Ta'ala."

It is also mentioned in the Hadith Shareef that on the Day of Qiyaamah when Allah Ta'ala will be compensating people for their deeds, the people of riyaa will be commanded to proceed for reward to those for whom they had intended the exhibition of their acts of Ibaadat. In a lengthy Hadith it is said that on the Day of Qiyaamah three persons will be ushered into the presence of Allah Ta'ala.

These three will be an Aalim, a generous person and a Mujaahid who had waged jihaad. These three will proffer their respective acts of Ibaadat to Allah Ta'ala Who will say to them:

"You have rendered these deeds for riyaa and acclaim. You rendered these acts so that people may say: 'You are a great Aalim, a generous person and a great Mujaahid. 'You have already obtained what you had sought. People have already praised you on earth. You have therefore no right here. Enter the Fire."

Rasulullah Sallallahu alayhi wasallam also said that a deed contaminated by even an atom of riyaa is unacceptable to Allah Ta'ala. Heed this and reflect! In view of the afore-going, never intend to display any act nor intend to conceal it. Concern yourself with the act itself, intending thereby only the Pleasure of Allah Ta'ala.

Ignore all diversionary waswasah (stray thoughts and whisperings of the nafs and shaitaan) which enter your mind. You may at times be assaulted by the thought that your act is to obtain the acclaim of the people. Ignore this waswasah which in fact is a ploy of shaitaan or the nafs engineered to side-track you from executing the righteous act.
Prior to rendering a good deed, reflect and ascertain your motive. What is your intention for doing the act? Is it to seek the Pleasure of Allah Ta'ala or the pleasure of others? If you discern any of the contamination in your niyyat, then purify your intention. Divest it of the contamination and firmly resolve to render the deed for the Pleasure of Allah Ta'ala.

The cure for riyaa is the expulsion from the heart of the desire for fame and name. Riyaa in fact is a branch of hubb-e-jah (love for name, fame and glory). Execute your acts of lbaadat in solitude. This Ibaadat in solitude refers to such Ibaadat which does not have to be performed in jama’at. However, regarding congregational Ibaadat the elimination of hubb-e-jah will be sufficient to combat riyaa in this avenue. Another efficacious remedy regarding riyaa developing in an act of Ibaadat is to render that specific act of Ibaadat in abundance. Within a short while the riyaa will be dispelled and by force of habit the Ibaadat will become sincere.

Allah Ta'ala says:
"Verily, Allah does not love the proud ones."

Rasulullah sallallahu alayhi wasallam said:
"He who has a grain of pride in his heart will not enter Jannat."

Takabbur is to consider oneself superior to others in attributes of excellence. There are many kinds of takabbur. Most kinds are subtle, concealed and difficult to detect. It is only the thorough gaze of the Shaikh-e-Kaamil which can discern such hidden forms of takabbur. In this matter even the Ulama-e-Zaahir (those Ulama who concern themselves with only the external Law of the Shariah) are constrained to follow an expert in the Path of Tasawwuf.
In a nutshell takabbur is to voluntarily and consciously regard oneself superior to others in religious or mundane excellence in a way which engenders contempt in the heart for others. This is the reality of takabbur and this is haraam. Takabbur consists of two ingredients, viz.,
  1. The feeling of superiority--considering oneself to be great.
  2. Contempt for others.
Takabbur not induced voluntarily, but entering the heart involuntarily is not sinful. Such non-volitional pride is merely the external dimension or form of takabbur. Up to this stage takabbur is not sinful. But when one voluntarily entertains the feeling of pride which had initially crept in involuntarily, then it will be sinful takabbur. In this case the mere form of takabbur is transformed into the reality of takabbur.

Where the condition of contempt for others is non-existent, takabbur-- will not be applicable. Mere belief in superiority and inferiority greatness and smallness-- is not takabbur. For example: an old man regarding an infant to be small without the notion of contempt for it. But, the one who intentionally considers himself better than others, becomes arrogant. His nafs swells up with pride, the consequences of which then manifest themselves.

Examples of pride are: to regard others with contempt; to take offence when others do not greet one first; to be offended if others do not offer you respect; to be annoyed when someone admonishes you; refusal to concede the truth even after having realized it.

May Allah Ta'ala keep us under His Protection and save us from takabbur, for indeed, it is the severest of maladies. It is the root of all spiritual ailments.

It was takabbur which made shaitaan a deviate. The Hadith Shareef therefore sounds dire warnings in regard to takabbur. Allah Ta'ala has warned that the abode of the proud ones will indeed be vile. Pride is the exclusive prerogative of Allah Ta'ala. Allah Ta'ala will destroy all those who desire to participate in this exclusive Attribute of greatness.

Rasulullah Sallallahu alayhi wasallam said that the mutakabbireen (he proud ones) will be encased in trunks of fire of Jahannam.

This malady is remedies by reflecting on the Splendour, Glory and Majesty of Allah Ta'ala. This reflection will produce in one a realization of one's own lowly position. Your own excellence will then recede into nothingness. Also, humble yourself in the presence of those whom you regard as your inferior. Be respectful to them so that you become imbued with humility.

Allah Ta'ala says:
"Be forgiving; command righteousness and dissociate from the ignorant ones."

Rasulullah Sallallahu alayhi wasallam said:
"Do not have malice for one another."

Keenah is the condition of malice which asserts itself when one lacks the power to take revenge in the state of anger. Keenah is the seed of many evils.

When anger has not been satisfied, its vapours engulf the heart producing a seething effect which boils the heart. This smoke and feeling root the malice in the heart. This results in frustration. Keenah or Hiqd is an intentional condition.

It is not the feeling of mere dislike which arises involuntarily and unintentionally. In malice one entertains evil in the heart for another by design and at the same time one is concerned about schemes to harm the one at whom the malice is directed. If intention and desire to harm are absent, it will not be malice, but will be known as Inqibaaz which is not a sinful state as this is a natural condition.

Rasulullah Sallallahu alayhi wasallam said that two persons having malice for one another are not forgiven. The reference to this malice is malice based on injustice and wrong. A hatred for the sake of Deen is not within the purview of the malice described here. Such hatred (for the sake of the Deen) is meritorious since the Hadith commands:
"Love for the sake of Allah and hatred for the sake of Allah."

The cure for malice is to overlook the fault of the one for whom Hiqd is entertained and to associate with him irrespective of the difficulty one may experience in the adoption of such a big-hearted attitude.

At the time of death, the dying man possesses certain attributes, the inculcation of which is exhorted by the Hadith: "Die before your death." These attributes which are in the perfect state in the dying man are:

Taubah (repentance), zuhd, (abstention), Qanaa’at (contentment), tawakkul (trust in Allah), Azlat (solitude), Tawajju I’lallaah (attention directed to Allah Ta'ala), sabr (patience), Ridhaa (pleased with Allah), Zikr (remembrance of Allah) and muraaqabah (meditation).

Among the Shataariyah the salient feature is Muraaqabah.
One has to inculcate the above qualities which overtake a dying person to a high degree. Taubah, i.e. repentance to emerge from all evil as is the position at the time of maut; Zuhd, i.e. to shun the world and everything in it as is the case at maut; Tawakkul, i.e. to shun all abnormal worldly agencies as is the case at maut; Azlat, i.e. to sever all ties with creation as is the case at maut; Qanaa'at, i.e. abstention from lowly desires-- to be contented-as is the case at maut; Tawajju I’lallaah, i.e. to rivet one's attention towards only Allah Ta'ala as is the case at maut; Sabr, i.e. to shun pleasures as is the case at maut; Ridhaa, i.e. to abstain from pleasing the nafs, and to be pleased with Allah and to submit in entirety to Allah Ta'ala as is the case at maut. This is the conception of "Die before your death."

One has to transform one's condition so as to be imbued with the conception of "death before death". In this earthly life, the body is on earth, but the rooh should be directed to the Aakhirah, and be in communion with Allah Ta'ala. Possession of even the kingdom of the earth should not affect one's heart. The heart at all times should be empty of the world. The sign of this lofty state having settled over one is total abstention from everything branded as evil by the Shari'ah. The mind, tongue and the whole body have to be sealed from evil. The heart is to be emptied of all things other than Allah Ta'ala. It has to be adorned with Akhlaaq-e-Hameedah.

A man dwelling in this lofty state of purity and communion with Allah Ta'ala is always aloof from gatherings of futility. Whatever diverts the mind of the Seeker of Allah from the remembrance of Allah is futility and nonsensical. The Seeker refrains from association with men of Baatil (falsehood and corruption). One who does not pursue the Path in quest of Allah, is in fact a man of Baatil.

O beloved one! This then is the meaning of "die before your death" stated by Rasulullah Sallallahu alayhi wasallam. This is the way of Rasulullah Sallallahu alayhi wasallam. This is the life which Rasulullah Sallallahu alayhi wasallam desired for his Ummah.

Thoughts which cross the heart of man are called khawaatir (singular Khaatir). Such thoughts are at times virtuous and at times evil. These thoughts which occur to man emanate from different sources. Virtue is inspired into the heart sometimes by Allah Ta'ala, sometimes by an Angel whose name is Mulhim and sometimes virtue is whispered into the heart by even shaitaan.

Evil assaulting the heart sometimes emanates from shaitaan, sometimes from the nafs and at times from Allah Ta'ala.

Pious inspirations from Allah Ta'ala serve the purpose of honoring one or for establishing some proof. The evil Khaatir which comes from Allah Ta'ala appears as a test and to impose some labour and effort on one. From the Angel Mulhim emanates always only goodness since this is his function. His function is to guide towards virtue.

Khaatir (virtue or the good thought) emerging from shaitaan is deception. He casts his trickery in the form of a good Khaatir, but in reality it is evil designed to divert one from a greater virtue by involving one in a lesser virtue. The purpose of evil emanating from shaitaan is to deceive and disgrace man,
Evil emanating from the nail is to mislead man and to prevent him from the truth. The good which issues from the nafs is extremely negligible. It is in fact comparable to shaitaan.


According to the Hadith Shareef, Allah Ta'ala overlooks thoughts as long as these are not given practical expression. There are five stages in thought, viz., Haajis, Khaatir, Hadeeth-un- Nafs, Hamm (Grief) and Azm.


Haajis is a thought which in the beginning produces no reaction in the nafs. If one is fortunate to eliminate the thought in the haajis stage, the other four stages will not become applicable.


If one fails to eliminate the haajis thought and it establishes its presence in the nafs without the latter (i.e. the nafs) plotting to give it practical expression, it ((he thought) enters the Khaatir stage.


This stage consists of the nafs scheming regarding the enaction or negation of that which has established itself in the nafs. The nafs ruminates on the plot of doing or not doing the act without giving preference to any side of action. The thought is now known as Hadeeth-un- Nafs.
The hukm (effect) of these three stages is no punishment if the thought is evil and no reward if the thought is good. Punishment and reward do not apply to the stages of Haajis, Khaatir and Hadeeth-un- Nafs.


When the nafs after having reflected about action or inaction regarding the deed it had schemed, inclines partially to one side (i.e. any side whether to commit or shun the act), the thought is known as Hamm. Thought in this stage merits thawaab if virtuous and punishment if evil.


When the thought finally asserts itself and a decision is made to give it practical expression, it is known as Azm. Thawaab and punishment are applicable to this stage as well.


Nisbat literally means relationship or connection. A nisbat or connection is a two-way process. It has two ends. In our context Nisbat Ma'Allah (Relationship with Allah) means Allah’s connection with the bandah (servant) and the bandah's connection with Allah Ta'ala.

The attainment of Nisbat Ma'Allah is also referred to as Husool il’Allah (Attained towards Allah). The relationship of Allah with the bandah is Allah's Pleasure with His servant. The relationship of the bandah with Allah means constancy of the servant in taa'at (obedience) and involvement in abundant Zikr with perfect consciousness.
The sign of the existence of the bandah's relationship with Allah is his restlessness for engagement in obedience and Ibaadat as well as total abhorrence for all forms-- both Zaahir and Baatin-- of sin and disobedience. In addition to this is the bandah's continuous striving to follow the Sunnah.

N-B- Among the various kinds of Ibaadat, Salaat is an all-embracing form of worship. If executed properly, observing all its rules, conditions and respects then no other specific form of Riyaadhat (spiritual exercise) is necessary for spiritual progress and the achievement of Nisbat Ma'Allah. Salaat contains Zikr, Shaghl, Muraaqabah, Auraad, e.g. Tasbeeh, Istighfaar, Darood etc. The Zikr of Salaat is the Tilaawat of the Qur'aan in it. This is in fact the highest form of Zikr. Shaghl in Salaat is the pre-occupation of the mind which consists of focusing the attention on the spot of Sajdah during Qiyaam; on the feet during, Ruku; on the bridge of the nose during Sajdah; on the lap in Jalsah, and on the shoulders when making Salaam. Muraaqabah in Salaat is one's contemplation at the time of Takbeer-e-Tahreemah and keeping in mind for the whole duration of Salaat that "Allah is watching me." This condition of total contemplation is called Ihsaan. All Mujaahidah and Riyaadhat are undertaken to achieve this condition of Ihsaan. Regarding the condition of Ihsaan, the Hadith Shareef says that Jibra'eel (Alayhis Salaam) asked Rasulullah Sallallahu Alayhi Wasallam :

"What is Ihsaan?"
Rasulullah Sallallahu Alayhi Wasallam replied:
"(Ihsaan is) that you worship Allah as if you are seeing Him and if you cannot see Him (then know) that, verily, He sees you."

In brief the path of Sulook and its final destination, the stage of ihsaan, is attainable by fulfilling Salaat with all its Aadaab, Mustahabbaat and Shuroot. In this way the effects of Lataa'if-e-Sittah (the six spiritual faculties) will become manifest.


The six Lateefah (spiritual faculties) in man are the Nafs, Qalb, Rooh, Sirr, Khafee and Akhfaa. Their effects are as follows:
  1. NAFS: (Nafs here refers to Nafs-e-Mut’mainnah): Its nourishment is abstention from sin.
  2. QALB: Its nourishment is Zikr.
  3. ROOH: Its nourishment is Huzoori (constantly alert and in the presence of Allah).
  4. SIRR: The nourishment of Sirr is the unveiling of realities.
  5. KHAFI: The nourishment of Khafee is Shuhood (to behold the truth and to contemplate it), and Fanaa (to be annihilated or totally absorbed in Tauheed).
  6. AKHFAA: The nourishment of Akhfaa is Fanaa-ul-Fanaa (i.e. to be unaware of even one's stage of annihilation). Regarding this faculty there exists difference of opinion among the authorities.
The manifestation of the affects of these six faculties assume the following form in Salaat.
There are seven degrees in Salaat, viz., Salaat-e-Tan (body), Salaat-e-Nafs, Salaat-e-Qalb, Salaat-e-Rooh, Salaat-e-Sirr, Salaat-e-Khafee and Salaat-e-Akhfaa.

The effect of Salaat-e-Tan (body) is prohibition of sin; that of Salaat-e-Nafs is prevention of relationships other than the relationship of Allah; of Salaat-e-Qalb is negation of negligence; of Salaat-e-Rooh is prevention of the gaze from looking at others; of Salaat-e-Sirr prevention of the mind from wandering and turning to others besides Allah; of Salaat-e-Khafee is man's achieving the degree of spiritual development where reality becomes manifest to him; and, the effect of Salaat-e-Akhfaa is true communion with Allah Ta'ala. The experience of this stage is Mi'raaj.

The Pineal Gland - Third Eye

UPDATED: April 31, 2011

The pineal gland or epiphysis synthesizes and secretes melatonin, a structurally simple hormone that communicates information about environmental lighting to various parts of the body. Ultimately, melatonin has the ability to entrain biological rhythms and has important effects on reproductive function of many animals. The light-transducing ability of the pineal gland has led some to call the pineal the "third eye".

Anatomy of the Pineal Gland

The pineal gland is a small organ shaped like a pine cone (hence its name). It is located on the midline, attached to the posterior end of the roof of the third ventricle in the brain. The pineal varies in size among species; in humans it is roughly 1 cm in length, whereas in dogs it is only about 1 mm long. To observe the pineal, reflect the cerebral hemispheres laterally and look for a small grayish bump in front of the cerebellum

How does the retina transmit information about light-dark exposure to the pineal gland? Light exposure to the retina is first relayed to the suprachiasmatic nucleus of the hypothalamus, an area of the brain well known to coordinate biological clock signals. Fibers from the hypothalamus descend to the spinal cord and ultimately project to the superior cervical ganglia, from which post-ganglionic neurons ascend back to the pineal gland. Thus, the pineal is similar to the adrenal medulla in the sense that it transduces signals from the sympathetic nervous system into a hormonal signal.

Melatonin: Synthesis, Secretion and Receptors

The precursor to melatonin is serotonin, a neurotransmitter that itself is derived from the amino acid tryptophan. Within the pineal gland, serotonin is acetylated and then methylated to yield melatonin.

Synthesis and secretion of melatonin is dramatically affected by light exposure to the eyes. The fundamental pattern observed is that serum concentrations of melatonin are low during the daylight hours, and increase to a peak during the dark.

The duration of melatonin secretion each day is directly proportional to the length of the night.

Melatonin has important effects in integrating photoperiod and affecting circadian rhythms. Consequently, it has been reported to have significant effects on reproduction, sleep-wake cycles and other phenomena showing circadian rhythm.

In reality, the melatonin secreted by the pineal gland is responsible for various aspects of sexual development, animal hibernation, metabolism, and seasonal breeding. The gland secretes its hormone in sync with circadian rhythms, releasing more in the dark and less in the light. This probably contributes to minimize sexual thoughts while sleeping. In children, the pineal gland secretes more melatonin than in adults, which is said to inhibit sexual development. After puberty, the pineal gland shrinks and releases less melatonin.

The pineal gland is a tiny organ in the center of the brain that played an important role in Descartes' philosophy. He regarded it as the principal seat of the soul and the place in which all our thoughts are formed.

Racial differences have been noted in the rate of pineal calcification as seen in plain skull radiographs. In Caucasians, calcified pineal is visualized in about 50% of adult skull radiographs after the age of 40 years (Wurtman et al, 1964); other scholars argue that Caucasians, in general, may have rates of pineal gland calcification as high as ­60-80% (King, 2001). Murphy (1968) reported a radiological pineal calcification rate of 2% from Uganda, while Daramola and Olowu (1972) in Lagos, Nigeria found a rate of 5%. Adeloye and Felson (1974) found that calcified pineal was twice as common in White Americans as in Blacks in the same city, strengthening a suspicion that there may be a true racial difference with respect to this apparatus. In India a frequency of 13.6% was found (Pande et al, 1984). Calcified pineal gland is a common finding in plain skull radiographs and its value in identifying the midline is still complementary to modern neuroradiological imaging

There is a surprising rarity of calcified pineal gland on skull roentgenograms in West Africans. Adeloye and Odeku (1967) working from a hospital where an average of about 2,000 skull roentgenographic examinations were done every year, encountered less than 10 cases of roentgenologically visible calcified pineal gland in the Neurosurgery unit during a period of 10 years. In the tasks of daily life, calcification in the pineal gland affects our brain's ability to function. Calcification of the pineal gland is shown to be closely related to defective sense of direction (Bayliss et al, 1985).

The true function of this mysterious gland has long been contemplated by philosophers and spiritual adepts. The ancient Greeks believed the pineal gland was our connection to the “Realms of Thought.” The great philosopher Descartes called it the “Seat of the Soul.”

The pineal gland has many characteristics of your exterior eyes, including a lens. It contains a complete map of the visual field of the eyes. It is activated by light, and controls your body’s various natural biorhythms. The pineal works in direct harmony with your hypothalamus gland – the director of thirst, hunger, sexual desire, and the biological clock controlling your aging process.

The pineal gland secretes melanin when you are relaxed and visualizing, and also responds to electromagnetic energy. At certain brainwave frequencies such as deep Theta, a sense of our ego boundary often vanishes.

Our consciousness is then less concerned with our “physical” state. According to many ancient traditions, this is when our “third eye” begins to exhibit special powers.

The Third Eye is a natural part of every person, but it’s a “meta” organ. In other words: it consists of all the senses and mind working together as a larger more powerful sensory organ. The Third Eye is a very clever bit of natural evolution: a meta organ designed to sense, connect to patterns and then relay that data back in overlays of information on top of your other senses.

Once opened it’s a very powerful ability, powerful enough that it literally can drive people insane if not understood, accepted or developed correctly. Also due to lack of understanding more people than not mislabel, run away from the ability or take it to strange descriptions… which further muck the waters of what the Third Eye truly is.
The Third Eye as a sense can be used in many different ways. It opens up our senses to patterns around us. It’s used by seers to make connections and answer questions. It’s used by energy workers to feel the energy and then manipulate that energy. It’s part of empathy where a person can touch and feel the emotions of others. Many other applications exist for how people have used the Third Eye.

Let’s look at one use. It’s possible to use the Third Eye to learn how to sense and visually interpret energy around us. This helps people work with the process of Motion, Activity and Interchange more easily and completely. Energy instead of being an abstract concept then becomes a tangible property of life to work with once you learn how to sense it and interact with it.

The Third Eye can develop the ability to process information and then overlay that information over our other senses in such a way we can then interpret and interact with energy in a more precise manner. In this way, we can “see” energy.

The brain has the ability to process visual information, and it has the ability to use all that circuitry to pump back information in the form of visual response: which doesn’t have to be from the eyes.

Your whole neural network, your mind and sense organs form a larger more sensitive “antenna” to pick up on energy and patterns. The mind then has the problem of how to send that information back to you. It has to use what it already has access to: the 5 normal senses.

 For example: at times in energy work, it can send back the images for you as an “aura” to then interpret. In reality what you are seeing is slightly different than that: but it’s the best method the “third eye” has to relay the information back to you. This becomes the “aura” as the translated result.

The Third Eye is not some magical power, it’s a part of our human nature which anyone with time, patience, training and acceptance of their nature can use. All too often people rush ahead and their own inner unbalance disrupts and skews the third eye ability with bad habits and false perceptions.

The World According to Monsanto part 1 of 10

Monday, January 24, 2011





You know the feeling. It's that rage you get when someone cuts you off on the highway; the one where you just want to floor it and flip the bird. Anger is a corrosive emotion that can run off with your mental and physical health. So do you hold it in? Or do you let it all hang out? Yet, anger doesn't dissipate just because you unleash it.

Anger is an emotion related to one's perception of having been offended or wronged and a tendency to undo that wrongdoing by retaliation. Videbeck[1] describes anger as a normal emotion that involves a strong uncomfortable and emotional response to a perceived provocation. R. Novaco recognized three modalities of anger: cognitive (appraisals), somatic-affective (tension and agitations) and behavioral (withdrawal and antagonism). DeFoore. W (2004 describes anger as a pressure cooker, we can only apply pressure against our anger for a certain amount of time until it explodes. Anger may have physical correlates such as increased heart rate, blood pressure, and levels of adrenaline and noradrenaline.[2] Some view anger as part of the fight or flight brain response to the perceived threat of harm.[3] Anger becomes the predominant feeling behaviorally, cognitively, and physiologically when a person makes the conscious choice to take action to immediately stop the threatening behavior of another outside force.[4] The English term originally comes from the term anger of Old Norse language.[5] Anger can have many physical and mental consequences: wikipedia


How many times have you shouted at your parents? How many times have you felt so angry that you were just about to hit someone?
Muslims are followers of Prophet Mohammad (Peace be upon him). What better example of patience do we have than that of our own blessed Prophet himself?

Prophet Mohammad (PBUH), who was sent to mankind to teach them good moral conduct, learned to control his anger toward sthe Unbelievers and teach them appropriate expressions. He used to speak against being angry. We think that we have it tough, when one of his days was probably tougher than the whole of our lifetimes! When we look at his life, our own difficulties seem so pathetic in comparison. Imagine spending 13 years completely devoting his life spreading the word of Islam and suffering hardship. This was a man who had the burden of the whole of mankind’s future on his shoulder. Yet he had the tolerance and self-discipline to be able to forgive those around him who were themselves so ignorant.

The best example of this was when the Prophet went to a place called Ta’if. This was at the time when the followers of Islam were at their weakest and the Prophet himself had suffered the loss of both his wife Khadijah (May Allah be pleased with her) and his uncle Abu Talib. He went to this town in the hope that they would listen to what he had to say. Instead he was insulted and chased out of the town by the children who threw stones at him till (it was described) the blood flowed from his body to his feet making his sandals sticky with his own blood. The Prophet was so depressed that he prayed to Allah, who then sent down the Angel of the mountains who asked for the Prophet’s permission to fold the mountains together and crush to death all those that lived there. But what was the prophet’s reply? “Yes, kill them all as they did not listen to me”? No, off course not! His answer was “No, I hope Allah will bring from them people who will worship Allah alone, associating none with Him.”

This was the example of the Prophet, even though he felt bitterness and was very angry with them, he had the discipline and control to not let his emotions control his actions and he forgave them realising that they were merely misguided. One companion asked him, Give me some advice by virtue of which I hope for good in the life hereafter, and he said, “Don’t be angry.” Another person asked, what will save me from the wrath of God, and he said, “Do not express your anger.” A third person asked three times, 0 Messenger of Allah, give me an order to do a short good deed, and he said, “Don’t be angry.” Once he asked a question of his companion, “Who among you do you consider a strong man?” They said, the one who can defeat so-and-so wrestler in a fight, and he said, that is not so. The one who is strong is the one who can control himself at the time of anger. He also said that anger is like fire, which destroys you from within, and it can also lead you to the fire of hell by your own expressions of anger unjustly.

So being angry is similar to being drunk. In both cases, we do not know what we are doing, hurting ourselves or someone else, and afterwards when the intoxication is over, we repent.
Sheikh Hassan Al Basri said that one of the signs of the Believers is that his anger does not prevail over him.
One should distinguish between natural response to wrongdoing and disbelief. A person who has no feelings about oppression, wrongdoing and disbelief is, in fact, an impotent person emotionally. It has been said, “Evil flourishes when a few good people do not do anything to oppose it.” Thus response to injustice and operation in a civilised way is the appropriate expression of anger. Being neutral to injustice is equal to contributing to injustice.

Caliph Ali was once fighting in a war imposed on Muslims, and the chief of the Unbelievers confronted him. During the fight, the Ali was able to overcome him, who fell down on the ground and Ali was about to kill him. This person, knowing his fate now, had no choice so he spit on the face of Ali. Ali immediately got up and left him alone. The man came running to him and asked, “You had a chance to kill me since I am a Polytheist; how come you didn’t use your sword?” Ali said, “I have no personal animosity toward you. I was fighting you because of your disbeliever, on behalf of God. If I had killed you after you spat on my face, then it would have become my personal revenge which I do not wish to take.” That Unbeliever chief became a Muslim immediately and testified that ‘There is no god but Allah, and that Prophet Mohammad (PBUH) is the Messenger of Allah’.

When Prophet Mohammad (PBUH) became angry at someone else’s wrong actions or disbeliefs, he never expressed it with his hand or tongue. His companions knew that he was angry by just looking at his face, which would turn red and with some sweat on his forehead, and he would keep quiet for a moment, trying to control himself.

What happens to us physiologically when we are angry?
Our heart beats rate and blood pressure go up; this is a direct effect of excessive adrenalin in our system. Our physical strength increases although spiritual strength decreases. Our intellect or power to reason disappears, and things we would not justify in a normal state become acceptable.

How can we defeat anger?
To root out anger is impossible and unnatural, and may even be harmful. But what we should do is to control this feeling and do not let it lead us to what’s wrong and forbidden in Islam.
Firstly you have to avoid too much sensitivity that makes you “deaf, dumb and mute.” For some people getting engaged in something else that diverts their attention away from what’s angers them can be useful. For others, engaging in remembrance of God or meditation might work, but for common folk, they need some worldly tools.

Prophet Mohammad (PBUH) had advised us that when angry, one should try to change his body position. Meaning, if you’re standing up, sit down, and if you’re sitting down stand up. If this didn’t work, then go and wash and get prepared for praying.

When you’re angry, think of Allah. Think of Allah’s anger and punishment. Is Allah’s wrath less than your wrath? And what happens when He expresses His wrath? We humans who seek forgiveness from Allah must forgive others first. When one forgives someone else, it establishes peace and tranquility in one’s heart.
The first attribute of Allah that Muslims are reminded of is Ar Rahman-Ar Rahim that is, Kind and Merciful. God Himself said, my mercy overtakes my wrath, and He told in one of the Hadith Qudusi, ‘O son of Adam, when you get angry, remember Me.” Thus, remembrance of God and meditation will put us on the right track. One of the meditation words is ya Halim (Patient), which is one of the attributes of God, being the Mild One. One can also pray to God to take control. We must also think that our life that is so dear to us, is a temporary life, and we must not forget our death and destroy the life of eternity at the cost of this life. Washing one’s face with cold water or taking a cold shower is also helpful.

That is how the saying, “turn the other cheek” came about. One will become a calm person when he makes peace with himself, Allah and his surroundings. Anger is a costly weed; it costs one his health, life in this world, and the life in the Hereafter. This weed must be rooted out to allow the healthy plant of righteousness, piety and obeying Allah nurture and grow. Also anger is one of the weapons of Satan, we should be careful that we do not fall prey to his weapons, rather we should protect ourselves by being patient.

Sunday, January 23, 2011

The Prophet Muhammad Campaign: Peace and Blessings be Upon Him

The Levels Of The People in the Hereafte

So these are the levels of the people, and their ranks in the Abode of the Hereafter, as mentioned by Ibnul Qayyim rahimullah, and they are eighteen in number.
The highest level is that of the Messengers, may Allah extol and grant them perfect peace and security: and they are of three levels, the highest of them being:

1) ‘Those firmest in resolve’ (Oolul-’Azm): Nooh, Ibraheem, Moosa, ‘Eesa and Muhammad, may Allah extoll and grant them perfect peace and security ameen, then;

2) Those besides them from the Messengers (Rusul) then;

3) The Prophets (al-Anbiyaa), those who were not sent as Messengers their nations;and then;

4) The truest and sincerest followers of the Messengers (as-Siddeeqoon)- the inheritors of the Messenges, those who established what the Messengers had been sent with, in their knowledge, actions and in calling to Allaah, then;

5) The just Emaams and Rulers, then;

6) Those who strove and fought Jihaad in Allaah’s cause, with their wealth and their persons, then;

7) Those who preferred others over themselves, treated the people with goodness and performed charitable acts, then;

8) Those for whom Allaah opened a door to performance of good which was restricted to themselves such as Prayer, Charity, Fasting, Hajj and so on, then;

9) The level of the people of salvation, and they were those who carried out Allaah’s obligations and avoided that which He prohibited, then;

10) The level of a people who wronged themselves and commited major sins forbidden by Allaah; however Allaah granted them sincere repentance before death. So they died upon sincere repentance, so Allaah accepted their repentance, then;

11) The level of a people who combined righteous deeds and evil deeds, meeting Allaah whilst persisting upon their sins and not repentant. However their good deeds outweighed their evil deeds: the balance of the good they did being heavier. So they are also saved and successful, then;

12) A people whose good and evil deeds were equal, and they are the companions of the Heights (al-A’raaf)-which is a place between the Paradise and the Hellfire; and they will eventually enter Paradise, then;

13) The level of those who were afflicted and put to tahaadeeth trial-we ask Allaah for well being and security, and they were Muslims whose scales were light: their evil deeds outweighed their good deeds.
There are ahaadeeth concerning them showing that they will enter the Fire and will be in it in accordance with their deeds; and then they will come out of it through the intercession of those who intercede and the Mercy of the Most Merciful of those who show mercy, then;

14) A people who had no acts of obedience or disobedience, nor Unbelief, nor true Faith (Eemaan), and they are of different types; from them are those who the true call did not reach; and from them is the insane person who did not possess intellect; and from them is the deaf person who never heard anything; and from them are the children of the Mushriks who died before being able to correctly discern anything. So the scholars differ concerning them, having eight positions.

The most correct of these is that they will be tested on the Day of Ressurrection, and a Messenger will be sent to them there:
whoever obeys him will enter Paradise and whoever disobeys him will enter Hellfire. Because Allaah does not punish anyone until the Proof is established upon him and he then turns away from it and obstinately refuses it, just as He, the Most High said:
“And We do not punish until We send a Messenger.” (Surah al-Israa 17:15)

15) The level of the Hypocrites (al-Munafiqoon) who outwardly displayed Islaam but inwardly concealed Unbelief (Kufr), and they are in the lowest depth of the Fire, then;

16) The heads of Unbelief (Kufr), its leaders and its callers, then;

17) The level of those Unbelievers who were blind-followers and ignorant ones, and the Ummah are agreed that they are Unbelievers, and lastly;

18) The level of Jinn, and they were bound with duties-liale to reward of punishment in accordance with their deeds, just as Allaah, the Most High, said:

“And for all there will be degrees in accordance with what they did, so that He may fully recompense them for their deeds, and they wil not be wronged.” (Surah-Ahqaaf 46:19)
From ‘The Abridgment of the Levels Of The People in the Hereafter’
By Ibnul Qayyim Rahimullah


Understanding/Interpretation that leads some to a life of poverty;

One will not acquire the material joys of this life unless he or she works hard to achieve such a goal. In this regard, mankind pays a significant effort and deep thinking. One may then have to mingle with the worst types of people.

All this will come at the expense of seeking knowledge of the religion, conducting Da'wah unto Allah subhanahu wa ta'ala, performing Jihad and worshipping Allah subhanahu wa ta'ala. When the slave feels all this and when he has an enlightened heart, he will feel compelled and encouraged to disregard the Dunya, that he will be able to preserved what is essential and that which will never end.

"Then, on that Day, you shall be asked about the delight (you indulged in, in this world)!" (At-Takathur 102:

 The Quran's belittling the significance of the Dunya and its joys, while describing this life as deceiving, false and short-lived pastime that involves wasting the time. Also, Allah's subhanahu wa ta'ala criticism of the adverse effect that excessive indulging in the Dunya will result in the Hereafter.

The numerous Texts in the Quran and the Sunnah about this subject will encourage the Muslim to abandon matters of the Dunya and busy himself with what will truly remain. (excessive is a relative term)

Furthermore, Al-Mustawrid Al-Fihry related from the Prophet sallallaahu 'alayhi wa sallam that he said,

"The Dunya, as compared to the Akhirah (the Hereafter), is just like when one of you dips his finger in the sea! Let him see how much (water) it (his finger) will carry." (Sahih Al-Jami')

The Sufi understanding of Zuhd:
Asceticism, which literally means renouncing worldly pleasures and resisting carnal desires, is defined by Sufis as indifference to worldly appetites, living an austere life, choosing to refrain from sin in fear of God, and despising the world’s carnal and material aspects. Asceticism is also described as renouncing this world’s temporary ease and comfort for the sake of eternal happiness in the Hereafter. The first step in asceticism is the intention to avoid what has been forbidden and to engage only in what has been allowed. The second and final step is being extremely careful even when engaging in what is allowed.

An ascetic is steadfast in fulfilling his or her responsibilities, is not defeated by misfortune, and who avoids the traps of sin and evil encountered during the journey. With the exception of unbelief and misguidance, an ascetic is pleased with how the Creator decides to treat him or her, seeks to attain God’s pleasure and the eternal abode through the blessings and bounties that He bestows, and directs others to the absolute Truth. In the ear of his or her heart, the Divine announcement is echoed:

Say: The enjoyment of this world is short; and the Hereafter is better for him who obeys God’s commandments in fear of Him (4:77).

The command: Seek the abode of the Hereafter in that which God has given you, and forget not your portion of the world (28:77) radiates itself through all the cells of his or her brain.

The Divine warning: This life of the world is but a pastime and a game, but the home of the Hereafter, that is Life if they but knew (29:64) penetrates his or her innermost senses.

There is nothing in Islam that even suggest that we should be poor, to the contrary we are to live our life "Wearing our Blessings In Humility", acknowledging the Lord as our provider, being an example of what it means to be a blessed servant of Allah, who is the owner of everything and able to bestow his favor and blessing on whom He will.  we should clean our wealth through Zakat and Sadakat .  We should make sure we are not neglecting our responsibilities to Allah, His Prophet, our families, our neighbors, our communities and our societies.

We should pray for the well being of others and be grateful for what we have not looking at those that have more but those that have less.  Islam is not stagnate and is meant to be the leading force of improvement and prosperity.  Somewhere, along the way the rich made the rest of us believe that it was more religious to be poor.  Poverty mentality has no benefit to anyone and has nothing to do with material wealth.

We are ever in need of Allah in our life this is what makes us poor or Faqir not the absence of material wealth, which Allah bestows on whom he wills,

"Wear Your Blessings Well" (from a sermon I heard this morning), Allah loves beauty, wa Alahu Alim