He grants wisdom to whom He pleases; and he to whom wisdom is granted receives a benefit overflowing; but none will grasp the message but men of understanding (Surah Baqarah: 269}

PEARLS OF WISDOM

- The necessity of Knowledge -

“All humans are dead except those who have knowledge ... And all those who have knowledge are asleep, except those who do good deeds ... And those who do good are deceived, except those who are sincere ... And those who are sincere are always in a state of worry” (Imam Shafi’)

'Knowledge will surrender nothing to a man, unless man surrenders his all to it.'

Ibn al-Mubarak said: I have seen wrong actions killing hearts, and their degradation may lead to their becoming addicted to them.
Turning away from wrong actions gives life to the hearts, and opposing your self is best for it. (Article: Controlling your desires) 

Acquire knowledge because doing so is good. Seeking it is worship. Reviewing it is glorifying Allah. Researching it is jihad. Teaching it to the ignorant is charity. Serving the scholars is a way of drawing near to Allah because knowledge is the path of ascension to the stations of Paradise. It is a companion in isolation and a comrade in distant lands. It speaks to you in solitude. It is a guide to prosperity and a shield against adversity. It beautifies one among friends and is a weapon against enemies. With it Allah elevates people and makes them guides and bellwethers of good. The scholars are people whose words are sought and whose actions are imitated. The angels long for the scholar's company and comfort them with their wings. Everything, the fish of the sea, the  beasts of the earth, the predators of the land and sea, and the cattle pray that blessings come upon him.

This is because knowledge enlivens the heart against ignorance, illuminates the eyes against darkness, and strengthens the body. It transports the servants to the mansions of the select and the righteous and to the highest ranks in the world and in the Hereafter. Contemplating it is equivalent to fasting, and reviewing it is equivalent to the Night Prayer vigil. With it, kinship is united and the lawful is distinguished from the unlawful. Knowledge is an imam which leads to righteous actions. It is craved by the people destined for Paradise and shunned by people destined for Hell. [Warathatu'l-Anbiya', Imam Ibn Rajab al-Hanbali]                                                Back to top

- The Prophets(SAW) Khutba at Tabuk -

In the ninth year of hijra, at the head of an army of 30,000 Muslims which is gathering to meet the impending aggression from the Byzantine Empire, Prophet Muhammad (SAW) delivered the following speech at Tabuk on the borders of Syria:

He (SAW) praised and thanked Allah and said:

Verily  the most veracious discourse is the book of Allah (the Qur'an). The most trustworthy handhold is the word of piety (Taqwa). The best of religions is the religion of Ibrahim. The best of the precedents is the precedent of Muhammad. The noblest speech is the invocation of Allah. The finest of narratives is this Qur'an. The best of affairs is that which has been firmly resolved upon. The worst religions are those which are created without sanction. The best of ways is the one trodden by the prophets. The noblest death is the death of a martyr. The most miserable blindness is waywardness after guidance. The best of auctions is that which is beneficent. The best guidance is that which is put into practice. The worst blindness is the blindness of the heart.

The upper hand is better than the lower (i.e. it is better to give than to receive). The little that suffices is better than the abundant and alluring. The worst apology is that which is tendered when death stares one in the face. The worst remorse is that which is felt on the Day of Resurrection.

Some men do not come to the Friday prayer, but with hesitance and delay. And some of them do not remember Allah but with reluctance. The tongue that is addicted to false expression is a bubbling spring of sins.

The most valuable possession is contentment of the heart. The best provision is that of piety. The highest wisdom is the fear of Allah, the Mighty and Great. The best thing to be cherished in the hearts is faith and conviction; doubt is part of infidelity.

Impatient wailing and fulsome praise of the dead is an act of ignorance. Betrayal leads one to the fire of Hell. Drinking amounts to burning. Obscene poetry is the work of the Devil. Wine (alcohol) is the mother of evils. The worst thing eaten is one which belongs to the orphan. Blessed is he who receives admonition from others.

Each one of you must resort to a place of four cubits (the grave). Your affairs will be decided ultimately in the next life. The worst dream is the false dream. Whatever is in store in near. To abuse a believer is transgression. Raising arms against him is infidelity. To backbite him is a disobedience to Allah. Inviolability and sacredness of his property is like that of his blood. He who swears by Allah (falsely), in fact falsifies him. He who pardons is himself granted pardon. He who forgives others, is forgiven by Allah for his sins.

He who represses anger, Allah rewards him. He who faces misfortunes with perseverance, Allah compenses him. He who acts only for fame and reputation, Allah disgraces him. He who shows patience and forbearance, Allah gives him a double reward. He who disobeys Allah, Allah chastises him.

I seek the forgiveness of Allah, I seek the forgiveness of Allah, I seek the forgiveness of Allah.                                          Back to top

- The importance of Dhikr (Remembrance) -

Yahya related to me from Malik that Ziyad ibn Abi Ziyad said that Abu'd-Darda had said, "Shall I not tell you the best of your deeds, and those that give you the highest rank, and those that are the purest with your King, and are better for you than giving gold and silver, and better for you than meeting your enemy and striking their necks?" They said, "Of course." He said, "Remembrance (dhikr) of Allah ta ala." (Imam Malik: Muwatta Book 15 No 15.7.24)

Malik related to me from Nuaym ibn Abdullah ibn al-Mujmir from AIi ibn Yahya az-Zuraqi from his father that Rifaa ibn Rafi said, "One day we were praying behind the Messenger of Allah, (SAW), when the Messenger of Allah, (SAW), raised his head from ruku and said, 'Allah hears the one who praises Him' (Sami Allahu liman hamidah). A man behind him said, 'Our Lord, praise belongs to you - blessed, pure and abundant praise' (Rabbana wa laka'l hamd kathiran tayiban mubarakan fihi). When the Messenger of Allah, (SAW), had finished, he said, 'Who was it who spoke just now?' The man said, 'I did, Messenger of Allah,' and the Messenger of Allah, (SAW), said, 'I saw more than thirty angels rushing to it to see which one of them would record it first.' "
(Imam Malik: Muwatta Book 15 No 15.7.25)                                                                                                                   Back to top

- The role of the mind -

A man came to Iyas Ibn Mu'awiyah, a Muslim judge famous for his wisdom, and the following conversation took place between them:

Man: What is the Islamic ruling regarding wine?
Judge: It is Haram (Forbidden).

Man: How about water?
Judge: It is Halal (Permissible).

Man: How about dates and grapes?
Judge: They are Halal.

Man: Why is it that all these ingredients are Halal, and yet when you combine them, they become Haram?
The Judge looked at the man and said: If I hit you with this handful of dirt, do you think it would hurt you?

Man: It would not.
Judge: How about if I hit you with this handful of straw?

Man: It would not hurt me.
Judge: How about a handful of water?

Man: It surely would not hurt me.
Judge: How about if I mix them, and let them dry to become a brick, and then hit you with it, would it hurt you?

Man: It would hurt me and might even kill me!
Judge: The same reasoning applies to what you asked me!!                                                                                           Back to top

- The Essential Questions -

Verily a dead man is taken to the grave, and then the (believer) man (or person) sits in his grave without fear and perturbation.

Afterwards it is said to him: Wherein were you? He will reply: I was in Islam.

He will then he asked: Who is this man? He will reply: Muhammad, The Messenger of Allah. He came to us with clear proof from Allah and so we did believe in him.

It will be questioned to him: Have you seen Allah? He will reply: It is not in power of anybody to see Allah.

Then an opening will be made out for him towards the Fire, and he will see towards it, some hurling down over others. It will be said to him: Look what Allah has saved you from. Then an opening for him will be made towards Paradise and he will cast his glance towards it and what is therein. It will be said to him: This is your place; upon the sure (belief) you lived and on it you will be raised up if the Almighty Allah so wills.

(But) an impious man (or person) will sit in his grave fearful and perturbed.

It will be questioned to him: Wherein were you? He will say: I don't know.

It will then be asked to him: Who is this man? He will reply: I heard the people say a word which I say (too).

Then an opening will be made for him towards Paradise and then he will look to its fineries and what is therein. He will be asked: Look to what Allah has deprived you from. Then an opening will be made for him towards the Fire. He will look at it that some of them were hurling others down. It will be said to him: This is your place, upon doubt you live, upon it you died, and upon it you will be raised up again if the Almighty Allah so wills.
[Narrated by Abu Hurairah and transmitted by Ibne Majah. Mishkat Al-Masabih; Hadith Vol 1 No.131. ]                           Back to top

- Making the Quran your reference point -

An elderly Arab lady was sitting at the trunk of a tree, on the way to Haj. Hadhrat Abdullah bin Mubarak (RA) happened to pass that way. He was also heading for Baitullah, for Hajj, and to the Sacred tomb of the Holy Prophet (Sallallaahu -layhi Wasallam). Seeing this lady very disturbed and in a state of despair, (distressed) he spoke to her. The discussion is recorded as follows: Hadhrat Abdullah bin Mubarak (RA): Assalamu Alaykum wa RahmatullahThe lady: The word from a merciful Lord is Peace (Surah 36 Aayat 58).She meant that the reply of salaam is from Allah, Most High, Himself.

She meant that the reply of salaam is from Allah, Most High, Himself.She said further: Those whom Allah sendeth astray, there is no guide for them. (Surah 7 Aayat 186). She meant that she has lost her way.

 Hadhrat Abdullah bin Mubarak (RA): Where are you coming from?The lady: Glorified be He who carried His servant by night from the Musjid-e-Aqsa (invioble place of worship) to the Musjid-e-Haraam(Far distant place of worship) (Surah17 Aayat1). She meant that she had come from Musjid-e-Aqsa.

 Hadhrat Abdullah bin Mubarak (RA): How long are you in this place?The lady: For three nights (Surah 19 Aayat10).

Hadhrat Abdullah bin Mubarak (RA): What arrangements are made for your food?The lady: And who (Allah) feedeth me and watereth me (Surah 26 Aayat 79). She meant that somehow or the other, her food is provided to her by Allah.

 Hadhrat Abdullah bin Mubarak (RA): Is there any water for Wudhu?The lady: And ye find not water, then go to high clean soil and (make tayammum) rub your faces and hands. (therewith) (Surah 4 Aayat 43).She meant that she makes tayammum, due to not finding water.

 Hadhrat Abdullah bin Mubarak (RA): Here is some food. Partake of it.The lady: Strictly observe the fast till nightfall (Surah 2 Aayat 187).She indicated that she is fasting.

Hadhrat Abdullah bin Mubarak (RA): This is not the month of Ramadaan.The lady: And he who does good of his own accord (for him) lo! Allah is responsive, aware. (Surah 2 Aayat158) Meaning that I have observed an optional (nafl) fast.

 Hadhrat Abdullah bin Mubarak (RA): It is permitted to break the fast when in a journey.The lady: And that ye fast is better for you, if you did but know. (Surah 2 Aayat 184).

 Hadhrat Abdullah bin Mubarak (RA): Speak like how I speak.The lady: He (man) uttereth no word but there is with him an observer ready (Surah 50 Aayat 18). She meant that since every word of a person is observed and recorded, she is taking precaution by speaking only in the words of the Holy Quran.

 Hadhrat Abdullah bin Mubarak (RA): Which clan do you belong to?The lady: Follow not that whereof thou hast no knowledge, lo! The hearing and the sight and heart of each of these it will be asked (Surah 17 Aayat36). She meant those things that you have no knowledge of, nor do they concern you, you are wasting your strength (senses) byenquiring about them.

 Hadhrat Abdullah bin Mubarak (RA): Forgive me. I have certainly made a mistake.The lady: Have no fear this day. May Allah forgive you (Surah 12 Aayat 92)

Hadhrat Abdullah bin Mubarak (RA): Would you like to travel on my camel and meet your caravan?The lady: And whatsoever good ye do Allah knoweth it (Surah 2 Aayat 197). Meaning that if you will do this good deeds towards me, Allah will recompense you for it.

Hadhrat Abdullah bin Mubarak (RA): Well, then you may mount it.Saying this he made the camel to sit down.The lady: Tell the believing men (when confronted by women) to lower their gaze. (Surah 24 Aayat 30).

Hadhrat Abdullah understood and (turned) looked away. While she was mounting, the camel jerked and her clothes got strangled in the saddle (dorsers) and she proclaimed: whatever of misfortune striketh you, it is what your hands have earned. (Surah 42 Aayat 30). In other words she was drawing Hadhrat Abdullah bin Mubarak's (RA) attention towards thismishap. Hadhrat Abdullah bin Mubarak (RA) understood and he tied the legs of the camel and he straightened the straps of the saddle (or dorser).She applauded him for his proficiency and capability by saying And we made Sulaiman to understand (Surah 21 Aayat 79). When the journey was about to begin, the lady recited the Aayats which are read when undertaking a journey Glorified be he who hath subdued these unto us, and we were not capable (of subduing them). And lo, unto our Lord we are returning. (Surah 43 Aayat 13). Hadhrat Abdullh bin Mubarak (RA) held the bridle (or nose string) of the camel. He began to hum the (Huddi) famous Arabic song for travelling, and he started walking very fast.The lady: Be modest in thy bearing and subdue thy voice (Surah 31 Aayat 19). Hadhrat Abdullah bin Mubarak (RA) understood. He began walking slower and he lowered his voice.The lady: Recite of the Quran that which is easy for you. She meant that instead of humming the Huddi, he should rather recite the Holy Quran. Hadhrat Abdullah bin Mubarak (RA) began reciting the Holy Quran.The lady became very pleased and said but none remember (accept advice) except men of understanding (Surah 2 Aayat 269). After reciting the Holy Quran for a while, Hadhrat Abdullah bin Mubarak (RA) asked (the lady if she had a husband) (if he was alive) O Aunt, have have you a husband? (meaning is he living) The lady: O you who believe, ask not of things which if they were made known unto you, would trouble you (Surah 5 Aayat 101). She meant that no questions should be asked regarding this matter which indicated that her husband has most probably passed away.

Finally they (caught up) met the caravan. Hadhrat Abdullah bin Mubarak (RA): Do you have any son or relative (friend) in this caravan who has connection (contact) with you?The lady: Wealth and children are an ornament of life of the world (Surah 18 Aayat 46). She meant that her sons were with this caravan and he has provisions with him.

Hadhrat Abdullah bin Mubarak (RA): What work are your sons doing for the caravan? (Hadhrat Abdullah's object for asking was to make it easy for him to recognise her son).The lady: And landmarks, and by the star they find a way (Surah 16 Aayat 16). She meant that he is a guide for the caravan.

Hadhrat Abdullah bin Mubarak (RA): Can you tell me their name?The lady: Allah chose Ibrahim as (for) a friend (Surah 4 Aayat 125). And Allah spoke directly unto Moosa (Surah 19 Aayat 12). By reciting these Aayats the lady informed him that her sons names were Yahya, Ibrahim and Moosa. Hadhrat Abdullah bin Mubarak (RA) called out these names in the caravan and immediately three young people came forward.The lady: (addressing her children) Now send one of you with this your silver coin unto the city. And let him see what food is purest there and bring you a supply thereof (Sura 18 Aayat 19) In other words she instructed them to feed Hadhrat Abdullah (RA).When the food was brought, she told Hadhrat Abdullah bin Mubarak (RA):Eat and drink at ease for that which ye sent on before you in the past days. (Surah 69 Aayat 24), and with this Aayat she recited another Aayat, the object of which was to convey  her gratefulness to him for his good conduct and courtesy. The Aayat was: Is the reward of goodness aught save goodness? (Surah 55 Aayat 60). Their conversation terminated on this Aayat. The lady's son informed Hadhrat Abdullah bin Mubarak (RA) that his mother has been speaking in this manner, i.e. using only the Aayats of the Holy Quran in her speech, for the last 40 years                                                               Back to top

- The sweetness of Iman-

On the authority of Anas ibn Malik (may Allah be pleased with him), that the Prophet (may the blessings and peace of Allah be upon him) said: “There are three qualities whosoever has them, may taste the sweetness of Faith: firstly one who loves Allah and His Messenger (may the blessings and peace of Allah be upon him) above all else; secondly one who loves someone simply for the sake of Allah, and thirdly, one who loathes return to disbelief, after Allah has rescued him from it, as he would loath being thrown into the Fire.” (Bukhari and Muslim)                                                                                                                                                                       Back to top

- Contradicting and opposing the Messenger-

“And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. [Surah al-Nisaa, 4:115]

- The least torture in Hell-

The severity of its heat, and their variation in it: An-Nu`man ibn Bashir (RA) narrated that he heard the Prophet(SAW) say:

“The least torture in the Hell on the Day of Judgment is that of a man whose foot sole is laid on a live coal which causes his brain to boil just like a boiler.” [Bukhari and Muslim]

Muslim narrated in his Sahih:
“He does not think that any other person is tortured more severely than him although he is in the least torture.” [Muslim]

Abu Huraira (RA) narrated:
This fire of yours which burns the son of Adam (in this world) is the seventieth part of the heat of the Hell. They say: ‘We swear by Allah, our fire is quite enough.’ The Prophet said: ‘It is sixty nine times more and each part of it is like the heat of your fire.’” [Muslim]

Abu Huraira said that the Prophet (SAW) said:
“The Hell complained to her Rabb: O my Rabb! I am eating myself. He allowed her two breaths: One in winter and the other one in summer, and that is why you feel the heat in Summer and the cold in Winter.” (Bukhari and Muslim)

Samura narrated that he heard the Prophet, (SAW), said:
Fire holds some to their ankle bones, some to their knees, some to their waists, and some up to their collarbones.” [Muslim]

This Hadith is a statement for the variation in degrees in the punishment of those in the Hell. We seek protection of Allah from it and from anything that leads to it whether word or deed.                                                                                                               Back to top

- Between hope and despair -

(False) security and despair are ways leading out of the folds of the community of Muslims. The right attitude for the people of the Qiblah lies between the two. That is to say, a slave should remain between fear and hope. For, the right and the approved kind of fear is that which acts as a barrier between the slave and the things forbidden by Allah. But, if fear is excessive, then the possibility is that the man will fall into despair and pessimism.

On the other hand the approved state of optimism is of a man who does good in the light of the Shari'ah and is hopeful of being rewarded for it. Or, conversely, if a man committed a sin, he repents sincerely, and is hopeful of being forgiven. Allah (swt) said:

"Verily, those who believed, and those who migrated and fought in the way of Allah, it is they who are hopeful of Allah's mercy. And Allah is very Forgiving, very Merciful." (Al-Baqarah, 218)

In contrast, if a man indulges in sins and excesses, but is hopeful that he would be forgiven without doing anything good, then, this is self-deception, mere illusion and false hope. Abu 'All Rowzbari has said, "Fear and hope are like the two wings of a bird. If they are well balanced, the flight will be well balanced. But, If one is stunted, the Right would also be stunted. And, to be sure, if the two are lost, the bird will soon be in the throes of death." Allah has praised the people of hope and fear in the following verse:

'Is one who worships devotedly during the night, prostrating himself or standing, fearing the Hereafter, and hoping for the mercy of his Lord (is equal to him who doesn't do these things)?' (Al Zumar, 9)

Hope then also demands fear.  If that was not the case, one would be in a state of false security.  Conversely, fear demands hope.  Without that it would be despair.                                                                                                                                    Back to top

- Advice of Sufyan Al-Thawri (rh)-

Sufyân ath-Thawrî (rh) wrote to ’Abbâd ibn ’Abbâd al-Khawwâs al-Arsűfî (rh) saying: 
To proceed: You are in a time which the Companions of the Prophet (SAW) used to seek refuge from reaching, and they had the knowledge that we do not have, and they had precedence which we do no. So how is it for us, when we reach that, having little knowledge, little patience, few helpers upon what is good, corruption of the people and pollution of this world?! So take to the original state of affairs and cling to it. I advise you to remain unknown, since this is the age for remaining anonymous (khuműl).  And remain aloof and mix little with the people, since before, when the people met, they would benefit from each other. But today that has gone and your safety - in our view - lies in abandoning them.

Beware of the Rulers. Beware of coming near to them and of mixing with them in any of the affairs. Beware of being deceived, so that it is said to you: Intercede [for me], so that you help one oppressed, or repel an act of oppression - because that is from the deception of Iblîs, which the wicked reciters have taken as a means to attain a favorable position. It used to be said: Beware of the trial of the ignorant worshipper and the wicked scholar, because the trial of these two is indeed a trial for everyone put to trial. 

If you find questions and need for fatwâ, then take take advantage of it - but do not compete desirously for it. And beware of being like the one who loves that his saying is acted upon, or that his saying is publicised or listened to, and if that is abandoned, the effects of that are seen upon him.

And beware of the love of leadership, since leadership may be more beloved to a man than gold and silver - but it is something difficult and obscure; and this will not be understood except by wise Scholars. So seek after your lost soul and work with correct intention and know that there has come near to the people a matter which a person would be desirous of death. 
Was-salâm                                                                                                                                                                    Back to top

- How to control your desires-

A man came to Ibrahim ibn Adham (RA) and said, "Abu Ishaq, I am unable to control my lower self. Please give me something to help me with it." 
"If you accept five conditions," said Ibrahim, "and are able to put them into practice, your disobedience will not cause you any problem." 
"Just tell me what they are, Abu Ishaq!" the man said. 

"The first is that when you want to disobey Allah you do not eat anything He provides." 
"Then how will I get anything to eat? Everything on the earth is from Him!" 
"So is it right to eat His provision and disobey Him at the same time?" replied Ibrahim. 
"No, it is not. What is the second condition?" 

"When you want to disobey him, move off His land." 
"That is even more difficult! Exclaimed the man. "In that case where will I live?" 
"Is it right to eat his provision and live on His land and then to disobey Him?" asked Ibrahim. 
"No, it is not. What is the third condition?" 

"When you want to disobey Him in spite of eating His provision and living on His land, find a place where He will not see you and disobey Him there." 
"What do you mean, Ibrahim? He knows everything that happens even in the most hidden places!" 
"So is it right to disobey Him when you eat His provision and live on His land and when you know that He can see everything you do?" 
"It certainly is not!" the man replied. "Tell me the fourth condition." 

"That when the Angel of Death arrives to take your soul, you say to him, 'Give me a reprieve so that I can repent and act righteously for Allah.'" 
"But he won't listen to me!" 
"Then if you cannot ward off death long enough to give yourself time to repent, and you know that when it comes there will be no reprieve, how can you hope to be saved?" 
"What is the fifth?" 

"That when the angels of the Fire come to you to take you to the Fire, you do not go with them." 
"They will take me whether I like it or not!" exclaimed the man. 
"So how can you hope to be saved?" 
"Enough, enough, Ibrahim! I ask Allah's forgiveness and I turn to Him!" 

The man's repentance was sincere and from that time on he was assiduous in his worship and avoided acts of disobedience until the day he died.                                                                                                                                                                   Back to top

- The wisdom behind delaying the answer for a supplication -

It is puzzling your insistence on asking for your desires and when ever they were delayed your insistence increases without thinking that your are not granted what you ask for because of: 

1. Your benefit (for what you have asked could be a harm to you in a way) 

2. Your sins (for the sinner's prayers are not answered). 

If it was the second reason, you will have to clear the path of answering from the stains of sins. If it was the first reason then look at what you ask for: 

Is it to strengthen your religion, or just a plain earthly desire? If it was only an earthly desire, then know that it is the kindness and the mercy of Allah that delayed it for you, and by your insistence, you are like a child that asks for what harms him and he is denied that for his own good. And if you think that what you asked for is for the benefit of your religion then your benefit could be in delaying it, or the well-being of your faith is by the nonexistence of it. 

In other words, the planning of the Truth the Almighty (Allah) is better for you than your own planning, and He could deprive you from what you ask to test your patience. So let Him see from you a determined patience and you will soon see from Him what will give you joy. And when you have cleaned the paths of answering (of supplication) from the stains of sin and was patient about what He has chosen for you, then every thing that happens to you is better for you whether you were given or deprived of what you have requested. [Imaam Ibn al-Jawzee (rh) ]                                                                                                                                       Back to top

- Entering into conversations : Imam Shafie -

There are four types of people in this world who enter a conversation/ discussion:
1. One who knows not, and himself knows he knows not, is a student. Teach that person.
2. One who knows, and others know he knows, is a teacher. Learn from that person.
3. One who knows, and himself knows not that he knows, is humble. Encourage him.
4. One who knows not, and himself knows not that he knows not, is stupid. Avoid that person. *
In any dialogue keep these in mind, and you shall be guided to productive discourses.

[* refers to a person who himself thinks he knows, but does not know that he does not know - usually due to arrogance mixed with ignorance.] Back to top

- Temporary Beauty -

Once Malik ibn Dinar(rh) was passing through the streets of Basra, where he happened to see a female servant walking with the kind of pomp and show generally displayed by the maidservants of kings. Upon witnessing the manner of her walking Hazrat Malik called her and said,: "O handmaid, would your master like to sell you?" She was really surprised to hear this and said, "What? Repeat it again." Hazrat Malik did accordingly, at which she said, "Would a beggar like you be able to purchase me if the master agreed to sell at all?" He replied in the affirmative, adding that he could purchase a better one than her. On hearing this she laughed and ordered the servants to take the beggar along with them (just as an amusement for the master). On reaching home she narrated the event to her master, who laughed boisterously and ordered Hazrat Malik to be brought before him. When Hazrat Malik was brought forward, the master was over-awed and asked, "What do you want?" In reply, he advised him to sell his handmaid to him. The master asked, "Can you pay her price?" Hazrat Malik replied, "For me her price is no more than two stones of dates." On hearing this the whole audience began to laugh. The master asked, "What prompted you to fix this price for her?" He replied that there were many shortcomings in her. Upon the master's request Hazrat Malik enumerated them thus: 

'If she does not apply perfume her body emits a foul smell. If she does not clean her teeth they begin to putrefy. If she does not comb her hair it becomes infested with lice. On becoming a bit older she would appear like an old woman not worthy to be loved. She menstruates. She makes water and relieves herself. In other words she emits all sorts of filth (spittle, mucus, saliva). She suffers from agonies and hardships. Being greedy, she shows her love to you merely for her self interests and material benefits. Today, if any loss is incurred by her due to you, the whole edifice of her love would crumble down in no time. She is based on falsehood. As soon as you breathe your last, she will sit by the side of another person and sing of her permanent and everlasting love for him, in the same way as she did for you.

In contrast, I have a handmaid a thousand times better than your handmaid. Her price is very little. She is made of camphor's essence. She has been fashioned out of musk and saffron. She is covered by pearls and light. If her spittle is cast in salty water, it will become sweet. Should she speak to a dead man, he would be revived. If her wrist is shown to the sun, it will suffer darkness and eclipse. If she visits a place of darkness, it will be illuminated. If she happens to appear in the world with all her elegance, the whole world will become fragrant. She is brought up in the gardens of musk and saffron. She has played amongst the branches of ruby and coral. Her abode is a place of great blessings. She drinks water from Tasnim (a fountain in paradise). She never backs out of her word. Her love is everlasting." Hazrat Malik (rh) then asked the master to let him know which handmaid is more beneficial to him. All said unanimously that the handmaid described by Hazrat Malik (rh) was far more valuable. Then Hazrat Malik said, "Every one can afford to buy her at any time and in every age. The master set the maidservant free, and both of them bade farewell to the worldly pleasures and dedicated themselves to worship of Allah (SWT).                                                                                                                                Back to top

- Expectations of the Mercy of Allah (SWT) -

There once lived a pious man who was enslaved to a wicked master. The righteous slave wanted to teach his master a lesson that he would not forget, a lesson that would make him change his ways.

The Master told him one day to plant wheat. The slave took the opportunity. He went and collected seeds of barley and planted them. As the season drew near, the master was enraged to see that after all this work and time the slave had planted the wrong seed. In his thrashing rage, he scolded the slave saying, "Why did you do this?"

The righteous slave said, "I had hope that the barley seeds would come out as wheat."

The Master said, "How can you plant barley seeds and expect it to come out as wheat?"

The slave stopped and said quietly, "How can you disobey Allah and expect for His bounteous mercy? How can you openly challenge his Deen and hope for Jannah."

The Master was stunned and silent. He understood. "You have taught me something today that I had never realized. You are free for the sake of Allah."                                                                                                                                            Back to top