‘know that knowledge is light. And the light of Allaah is not bestowed upon a disobedient.’

Imaam ash-Shaafi’ee once said:

“I complained to Wakee’ about my poor memory.

So he advised me to abandon disobedience, and he said,

‘know that knowledge is light. And the light of Allaah is not bestowed upon a disobedient.’

Wakee’ : Wakee’ Ibn al-Jarrah was a famous scholar from the Salaf and one of the teachers of Imaam ash-Shaafi’ee. He died in the year 196H.

>’know that knowledge is light. And the light of Allaah is not bestowed upon a disobedient.’

>Imaam ash-Shaafi’ee once said:

“I complained to Wakee’ about my poor memory.

So he advised me to abandon disobedience, and he said,

‘know that knowledge is light. And the light of Allaah is not bestowed upon a disobedient.’

Wakee’ : Wakee’ Ibn al-Jarrah was a famous scholar from the Salaf and one of the teachers of Imaam ash-Shaafi’ee. He died in the year 196H.

‘Ibaadah – A Reflection of ‘Ilm

As-salaamu `alaykum wa rahmatullaah

‘Ibaadah – A Reflection of ‘Ilm

http://fajr.wordpress.com/2007/11/22/ibaadah-a-reflection-of-ilm/

Hasan al-Basri (rahimahullaah):

“I saw a people from the Companions of the Messenger of Allaah (sallallaahu `alayhi wa sallam) saying:

‘Whoever acts without knowledge, then that which he corrupts and ruins is greater than that which he sets aright. The one who does deeds without ‘ilm is like a traveller without a path, so seek knowledge with such a seeking that does not harm ‘ibaadah (worship) and seek (to perform) ‘ibaadah such that it does not harm ‘ilm.

And a man from amongst them would seek knowledge until it was readily seen from his khushoo’ (humbleness), his zuhd (asceticism), his speech and sight.”

[Siyar A’laam al-Nubalaa’]

The link between ‘ilm and ‘ibaadah is one that we must all pay close attention to. If our knowledge is not adding to the quality and quantity of our ‘ibaadah, then it should be a cause for concern because the first benefit we receive from ‘ilm is evident in our ‘ibadah.

We ask Allaah for tawfeeq and tafaqquh (understanding)

‘Ibaadah – A Reflection of ‘Ilm

As-salaamu `alaykum wa rahmatullaah

‘Ibaadah – A Reflection of ‘Ilm

http://fajr.wordpress.com/2007/11/22/ibaadah-a-reflection-of-ilm/

Hasan al-Basri (rahimahullaah):

“I saw a people from the Companions of the Messenger of Allaah (sallallaahu `alayhi wa sallam) saying:

‘Whoever acts without knowledge, then that which he corrupts and ruins is greater than that which he sets aright. The one who does deeds without ‘ilm is like a traveller without a path, so seek knowledge with such a seeking that does not harm ‘ibaadah (worship) and seek (to perform) ‘ibaadah such that it does not harm ‘ilm.

And a man from amongst them would seek knowledge until it was readily seen from his khushoo’ (humbleness), his zuhd (asceticism), his speech and sight.”

[Siyar A’laam al-Nubalaa’]

The link between ‘ilm and ‘ibaadah is one that we must all pay close attention to. If our knowledge is not adding to the quality and quantity of our ‘ibaadah, then it should be a cause for concern because the first benefit we receive from ‘ilm is evident in our ‘ibadah.

We ask Allaah for tawfeeq and tafaqquh (understanding)

New E-Book: ‘The Manners of the Knowledge Seeker’ – with Notes.

New E-Book: ‘The Manners of the Knowledge Seeker‘ – with Notes.

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1230

“I spent thirty years learning manners, and I spent twenty years learning knowledge.”

- ‘Abdullāh bin al-Mubārak

1
Purify Your Intention for Allāh in Seeking Knowledge

2

Purify Yourself Inwardly and Outwardly From That Which Contradicts the Sharī’ah

3

Completely Free Your Heart for Knowledge and Remove All Obstacles

4

Eat Little, Be Cautious, and Constantly Remember Allāh

5

Eat, Sleep, and Speak as Seldom as Possible

6

Reduce Socialization and Choose the Right Friends

7

Choose What to Start With and Who to Teach You

8

Have the Best Manners with Your Teacher

9

Treat Your Books Well

10

How to Act During a Lesson

Total Length:
71 pages

Download:

http://www.mediafire.com/?aixvd00te55
http://ia360641.us.archive.org/3/ite…eeker/adab.pdf

Enjoy.

NOTES:

From the first chapter:

“…Know that intention (niyyah), will (irādah), and goal (qasd) are various terms that all mean the same thing, and it is a description of the state of the heart when it is a source for two things: knowledge and action.

Knowledge comes first – as it is the foundation and condition – and action follows it, since it is the fruit that branches from knowledge. This is because every action – that is, every intentional movement and motion – does not occur without three things: knowledge, will, and ability. Nobody does something without knowing of it. So, he must have knowledge. Likewise, nobody does something without having the will to do it. So, one must have the will to do something, and the meaning of will (irādah) is that the heart reaches out to what it sees as being in accordance with what it seeks.

The human was created such that he sometimes does that which is in accordance with what his heart seeks, and sometimes does that which conflicts with what his heart seeks. In such a case, he needs to draw near to that which is good for him, and to drive away what will harm him. This requires that he know and understand what will benefit and harm him, such that he can bring this close and avoid that, since whoever does not see or know what food is cannot reach over and pull it towards him, and whoever does not see fire cannot escape from it. So, Allāh has Created guidance and knowledge, and has provided certain means of attaining them, and these are the external and internal senses.

So, intention is essentially the will and the act of reaching out to and leaning towards what one seeks, whether this occurs retrospectively or at the time of seeing what is sought after. Therefore, the first step in one being pushed to do something is that he has a goal which motivates him to act, and goal is the target of one’s intention. One is pushed to go out and do something when he has a goal and intention, and directs his power and ability towards his goal by way of physical movement, and this is known as action…”

From the second chapter:

It is upon the student of knowledge to purify himself outwardly by steering clear of innovations, beautifying himself with the sunan of the Messenger of Allāh (peace be upon him) in all aspects of his life, preserving his wudū’, and keeping his body and appearance clean – all within reasonable means, and as much as he is able.

Ibn Abī Hātim reported that ‘Abd al-Malik al-Maymūnī said: “I do not know that I have ever seen anyone who wore cleaner clothes, was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hambal.” And this was because every single movement of Ahmad (may Allāh have Mercy on him) was in accordance with the Sunnah, as he said: “I never wrote a single hadīth except that I acted upon it, to the point that I came across a report that the Prophet (peace be upon him) got cupped and gave Abū Taybah (his cupper) a dīnār. So, I got cupped and gave the cupper a dīnār.”

One shouldn’t misunderstand the encouragement to have clean clothes and be excessive and obsessive in regards to his clothing. Rather, one should be slightly less than this, considering that it is reported that the Messenger of Allāh (peace be upon him) said: “Badhādhah is from faith.”

Ibn al-Athīr said: “Badhādhah is to have a plain, ascetic appearance…and he (peace be upon him) meant that one should be humble in his clothing, avoiding vanity.”

And al-Khatīb al-Baghdādī (may Allāh have Mercy on him) reported that Abū ‘Abdillāh al-Būshinjī said: “As for the badhādhah that the Messenger of Allāh (peace be upon him) said is from faith, it is the plainness one displays in dress and garment, and this is humility from owning flashy, expensive clothing and garments. This is how the people of zuhd dress in this world.”

al-Khatīb (may Allāh have Mercy on him) said:

“The student of knowledge must set aside amusement, useless talk, and low speech when meeting and gathering with others, such as immaturity, laughter, giggling, and excessive joking. It is allowed for him to laugh mildly and rarely in a way that does not exceed the limits of the manner and style of one who is dealing with knowledge. As for constantly doing this, speaking about inappropriate, immature, and childish matters, excessive laughter and joking – this all reduces one’s esteem and manhood.

Mālik (may Allāh have Mercy on him) said: “It is upon the student of knowledge to manifest calmness, humility, and tranquility, and to follow in the footsteps of those who came before him.”

Muhammad bin al-Husayn reported from Sa’īd bin ‘Āmir that he said: “We were with Hishām ad-Dastawā’ī, and one of us laughed. So, Hishām said to him: “You laugh while you are a student of Hadīth?!””

‘Abd ar-Rahmān bin Mahdī reported that a man laughed in the presence of Hishām ad-Dastawā’ī. So, Hishām said to him: “Young man, you seek knowledge and laugh?!” The man replied: “Doesn’t Allāh make us laugh or weep?” Hishām replied: “Then weep!””

From the third chapter:

…And it is just as Ibn al-Qayyim said, as reaching your desired destination requires that you abandon your false habits, cut off connections to anything else, and overcome the obstacles to doing so. And it is just as he said in that it depends on the strength of your attachment and desire for a higher goal. So, the more your desire for something increases, the easier the sacrifice you put forth seems, and you feel as if you’ve already reached what you’re seeking. The time to get there seems like just a few days, just a few desires to give up – false desires that are like a mirage – just like al-Imām Ahmad (may Allāh have Mercy on him) said: “If one remembers death, everything from this world seems insignificant. It is just one type of food instead of another, one type of dress instead of another, and the remaining days are only few.” So, the student of knowledge is one who should have a great desire for the Hereafter and what is with Allāh, and a strong attachment to the higher goal. Knowledge is enough of a preoccupation from the pleasures and glitter of this life, and the remaining days are only few.

“al-Ash’ath Abū ar-Rabī’ narrated that Shu’bah said to him: “You stuck with your business, and you became wealthy and successful. I stuck with Hadīth, and I became poor.”

Sufyān bin ‘Uyaynah narrated that Shu’bah said: “Whoever studies Hadīth will become poor. I became poor to the point that I sold a pot that belonged to my mother for seven dīnārs.”

az-Zubayr bin Abī Bakr said: “My niece said to our family: “My uncle is the best to his family. He didn’t take a second wife or purchase a slave.” So, I said: “My wife says that these books of mine are more distracting for me than three other wives would be.”””

at-Tahhān said:

“With his statement, Shu’bah meant to show the reality of what happened to him, and to advise his students – the students of Hadīth – whose studies drain all of their time. They are unable to earn the money that will fulfill their needs and the needs of those under their care, causing them to become a burden on people, and this is contrary to what is commanded in the pure Sunnah. And it should not be understood from the words of Shu’bah that he regretted the worldly gains he missed out on, as he was a noble and abstinent person, to the point that al-Mahdī gave him 30,000 dirhams as a gift, which he immediately distributed. Whoever wishes to read more about his nobility and zuhd, let him refer to Abū Nu’aym’s ‘Hilyat al-Awliyā’’ (7/144-147). Likewise, it should not be understood from his words that he sought to discourage people from studying Hadīth. Rather, he wanted to encourage them to study Hadīth while simultaneously earning a living.”

CONTINUED INSHA ALLAH…

>New E-Book: ‘The Manners of the Knowledge Seeker’ – with Notes.

>

New E-Book: ‘The Manners of the Knowledge Seeker‘ – with Notes.

http://www.ahlalhdeeth.com/vbe/showthread.php?t=1230

“I spent thirty years learning manners, and I spent twenty years learning knowledge.”

- ‘Abdullāh bin al-Mubārak

1
Purify Your Intention for Allāh in Seeking Knowledge

2

Purify Yourself Inwardly and Outwardly From That Which Contradicts the Sharī’ah

3

Completely Free Your Heart for Knowledge and Remove All Obstacles

4

Eat Little, Be Cautious, and Constantly Remember Allāh

5

Eat, Sleep, and Speak as Seldom as Possible

6

Reduce Socialization and Choose the Right Friends

7

Choose What to Start With and Who to Teach You

8

Have the Best Manners with Your Teacher

9

Treat Your Books Well

10

How to Act During a Lesson

Total Length:
71 pages

Download:

http://www.mediafire.com/?aixvd00te55
http://ia360641.us.archive.org/3/ite…eeker/adab.pdf

Enjoy.

NOTES:

From the first chapter:

“…Know that intention (niyyah), will (irādah), and goal (qasd) are various terms that all mean the same thing, and it is a description of the state of the heart when it is a source for two things: knowledge and action.

Knowledge comes first – as it is the foundation and condition – and action follows it, since it is the fruit that branches from knowledge. This is because every action – that is, every intentional movement and motion – does not occur without three things: knowledge, will, and ability. Nobody does something without knowing of it. So, he must have knowledge. Likewise, nobody does something without having the will to do it. So, one must have the will to do something, and the meaning of will (irādah) is that the heart reaches out to what it sees as being in accordance with what it seeks.

The human was created such that he sometimes does that which is in accordance with what his heart seeks, and sometimes does that which conflicts with what his heart seeks. In such a case, he needs to draw near to that which is good for him, and to drive away what will harm him. This requires that he know and understand what will benefit and harm him, such that he can bring this close and avoid that, since whoever does not see or know what food is cannot reach over and pull it towards him, and whoever does not see fire cannot escape from it. So, Allāh has Created guidance and knowledge, and has provided certain means of attaining them, and these are the external and internal senses.

So, intention is essentially the will and the act of reaching out to and leaning towards what one seeks, whether this occurs retrospectively or at the time of seeing what is sought after. Therefore, the first step in one being pushed to do something is that he has a goal which motivates him to act, and goal is the target of one’s intention. One is pushed to go out and do something when he has a goal and intention, and directs his power and ability towards his goal by way of physical movement, and this is known as action…”

From the second chapter:

It is upon the student of knowledge to purify himself outwardly by steering clear of innovations, beautifying himself with the sunan of the Messenger of Allāh (peace be upon him) in all aspects of his life, preserving his wudū’, and keeping his body and appearance clean – all within reasonable means, and as much as he is able.

Ibn Abī Hātim reported that ‘Abd al-Malik al-Maymūnī said: “I do not know that I have ever seen anyone who wore cleaner clothes, was more attentive to trimming his moustache and grooming the hair on his head and body, or wore purer and whiter garments than Ahmad bin Hambal.” And this was because every single movement of Ahmad (may Allāh have Mercy on him) was in accordance with the Sunnah, as he said: “I never wrote a single hadīth except that I acted upon it, to the point that I came across a report that the Prophet (peace be upon him) got cupped and gave Abū Taybah (his cupper) a dīnār. So, I got cupped and gave the cupper a dīnār.”

One shouldn’t misunderstand the encouragement to have clean clothes and be excessive and obsessive in regards to his clothing. Rather, one should be slightly less than this, considering that it is reported that the Messenger of Allāh (peace be upon him) said: “Badhādhah is from faith.”

Ibn al-Athīr said: “Badhādhah is to have a plain, ascetic appearance…and he (peace be upon him) meant that one should be humble in his clothing, avoiding vanity.”

And al-Khatīb al-Baghdādī (may Allāh have Mercy on him) reported that Abū ‘Abdillāh al-Būshinjī said: “As for the badhādhah that the Messenger of Allāh (peace be upon him) said is from faith, it is the plainness one displays in dress and garment, and this is humility from owning flashy, expensive clothing and garments. This is how the people of zuhd dress in this world.”

al-Khatīb (may Allāh have Mercy on him) said:

“The student of knowledge must set aside amusement, useless talk, and low speech when meeting and gathering with others, such as immaturity, laughter, giggling, and excessive joking. It is allowed for him to laugh mildly and rarely in a way that does not exceed the limits of the manner and style of one who is dealing with knowledge. As for constantly doing this, speaking about inappropriate, immature, and childish matters, excessive laughter and joking – this all reduces one’s esteem and manhood.

Mālik (may Allāh have Mercy on him) said: “It is upon the student of knowledge to manifest calmness, humility, and tranquility, and to follow in the footsteps of those who came before him.”

Muhammad bin al-Husayn reported from Sa’īd bin ‘Āmir that he said: “We were with Hishām ad-Dastawā’ī, and one of us laughed. So, Hishām said to him: “You laugh while you are a student of Hadīth?!””

‘Abd ar-Rahmān bin Mahdī reported that a man laughed in the presence of Hishām ad-Dastawā’ī. So, Hishām said to him: “Young man, you seek knowledge and laugh?!” The man replied: “Doesn’t Allāh make us laugh or weep?” Hishām replied: “Then weep!””

From the third chapter:

…And it is just as Ibn al-Qayyim said, as reaching your desired destination requires that you abandon your false habits, cut off connections to anything else, and overcome the obstacles to doing so. And it is just as he said in that it depends on the strength of your attachment and desire for a higher goal. So, the more your desire for something increases, the easier the sacrifice you put forth seems, and you feel as if you’ve already reached what you’re seeking. The time to get there seems like just a few days, just a few desires to give up – false desires that are like a mirage – just like al-Imām Ahmad (may Allāh have Mercy on him) said: “If one remembers death, everything from this world seems insignificant. It is just one type of food instead of another, one type of dress instead of another, and the remaining days are only few.” So, the student of knowledge is one who should have a great desire for the Hereafter and what is with Allāh, and a strong attachment to the higher goal. Knowledge is enough of a preoccupation from the pleasures and glitter of this life, and the remaining days are only few.

“al-Ash’ath Abū ar-Rabī’ narrated that Shu’bah said to him: “You stuck with your business, and you became wealthy and successful. I stuck with Hadīth, and I became poor.”

Sufyān bin ‘Uyaynah narrated that Shu’bah said: “Whoever studies Hadīth will become poor. I became poor to the point that I sold a pot that belonged to my mother for seven dīnārs.”

az-Zubayr bin Abī Bakr said: “My niece said to our family: “My uncle is the best to his family. He didn’t take a second wife or purchase a slave.” So, I said: “My wife says that these books of mine are more distracting for me than three other wives would be.”””

at-Tahhān said:

“With his statement, Shu’bah meant to show the reality of what happened to him, and to advise his students – the students of Hadīth – whose studies drain all of their time. They are unable to earn the money that will fulfill their needs and the needs of those under their care, causing them to become a burden on people, and this is contrary to what is commanded in the pure Sunnah. And it should not be understood from the words of Shu’bah that he regretted the worldly gains he missed out on, as he was a noble and abstinent person, to the point that al-Mahdī gave him 30,000 dirhams as a gift, which he immediately distributed. Whoever wishes to read more about his nobility and zuhd, let him refer to Abū Nu’aym’s ‘Hilyat al-Awliyā’’ (7/144-147). Likewise, it should not be understood from his words that he sought to discourage people from studying Hadīth. Rather, he wanted to encourage them to study Hadīth while simultaneously earning a living.”

CONTINUED INSHA ALLAH…

"O Allah! I seek refuge with You from these four things."

http://www.ahlalhdeeth.com/vbe/showthread.php?t=967

Anas bin Malik and Abu Hurayrah narrated that the Messenger of Allah would say:

اللهم إني أعوذ بك من علم لا ينفع ومن قلب لا يخشع ومن دعاء لا يسمع ومن نفس لا تشبع

ِAllahumma inni a’udhu bika min ‘ilmin la yanfa’ wa min qalbin ya yakhsha’ wa min du’a'in la yusma’ wa min nafsin la tashba’

“O Allah! I seek refuge with You from knowledge that does not benefit, and from a heart that is not subdued and humble, and from a supplication that is not heard, and from a self that is not satisfied.”

And he would then say: “O Allah! I seek refuge with You from these four things.”

[Reported by an-Nasa'i (5470, 5536 & 5537) and Abu Dawud (1548), and it is sahih]

>"O Allah! I seek refuge with You from these four things."

>http://www.ahlalhdeeth.com/vbe/showthread.php?t=967

Anas bin Malik and Abu Hurayrah narrated that the Messenger of Allah would say:

اللهم إني أعوذ بك من علم لا ينفع ومن قلب لا يخشع ومن دعاء لا يسمع ومن نفس لا تشبع

ِAllahumma inni a’udhu bika min ‘ilmin la yanfa’ wa min qalbin ya yakhsha’ wa min du’a'in la yusma’ wa min nafsin la tashba’

“O Allah! I seek refuge with You from knowledge that does not benefit, and from a heart that is not subdued and humble, and from a supplication that is not heard, and from a self that is not satisfied.”

And he would then say: “O Allah! I seek refuge with You from these four things.”

[Reported by an-Nasa'i (5470, 5536 & 5537) and Abu Dawud (1548), and it is sahih]

A type of knowledge that is not taught in the universities…

http://www.ahlalhdeeth.com/vbe/showthread.php?t=991

A type of knowledge that is not taught in the universities…

“…So, fight your desires at a time when you can eat. The soul is never satisfied. Satisfying your desires is like satisfying the thirsty person who went to drink water from the sea – the more he drinks, the thirstier he gets, since the water is salty.

These Romans used to eat all types of food and sweets to the point that they no longer felt the pleasure in eating food. So, they would fast in order to once again feel the taste of their food. Likewise, they drowned in sex to the point that they hated women. So, they would move far away from the cities until they once again longed for women.

The Europeans opened the door of sexuality as far as it could be opened, and sex became as widespread as food, drink, and oxygen. As a result, they now see endless cases of rape, sexually transmitted disease, etc. This is because desires are never satisfied. Whenever you nourish them, they increase in hunger:

And the soul increases in desire when you awaken its desire * And if it is restricted to little, it becomes content

Jabir was once walking to the marketplace. So, ‘Umar asked him: “Where are you going, Jabir?” He said: “My soul longed for some meat, and I want to go buy some meat with a dirham.” ‘Umar replied: “O Jabir! Whenever you have the desire for something, you go out and buy it?”

One time, ‘Umar had some food placed in front of him, and he began to weep. It was asked of him: “Why are you weeping, O Commander of the Believers?” He said: “I am afraid that it would be said to me on the Day of Judgement: {“On the Day when those who disbelieve will be exposed to the Fire, it will be said: ‘You received your good things in the life of the world, and you took your pleasure therein. Now, this Day, you shall be recompensed with a torment of humiliation because you were arrogant in the land without a right, and because you used to rebel and disobey.’”} [al-Ahqaf; 20]“

Therefore, it should be everyone’s goal to be abstinent from worldly pleasures and to fight their desires, since it is impossible for the soul to rise and ascend except if it dominates over its desires and whims. The soul that becomes a prisoner to its desires will never be able to face the enemy on the battlefield. So, if you wish to remain travelling upon the path to Allah, hold yourself back.

Unfortunately, this type of knowledge is not taught in the universities or schools – the knowledge of behavior and conduct (suluk). This knowledge is missing because there are no murabbin, and it is not taught in al-Azhar or other colleges of Shari’ah – the science of behavior and manners, the science of nurturing the soul, the science of tarbiyah.

So, you sometimes find the youth who has memorized much – ma Sha’ Allah – from many books and ahadith: he read ‘Riyad as-Salihin’ from a while back, he studied ‘Rawdat an-Nadhir,’ he read ‘Nayl al-Awtar,’ ‘Subul as-Salam,’ ‘Fath al-Bari,’ etc. Despite this, you never find him fasting any optional fasts or praying at night. His soul is dead. He prays no optional prayers, and he follows every license of ease (rukhsah) that he comes across. Why? Because his soul is sick. He did not nurture himself. And his desires…I seek refuge with Allah!”

['Abdullah 'Azzam's 'at-Tarbiyah al-Jihadiyyah wal-Bina''; 1/367-368]

>A type of knowledge that is not taught in the universities…

>http://www.ahlalhdeeth.com/vbe/showthread.php?t=991

A type of knowledge that is not taught in the universities…

“…So, fight your desires at a time when you can eat. The soul is never satisfied. Satisfying your desires is like satisfying the thirsty person who went to drink water from the sea – the more he drinks, the thirstier he gets, since the water is salty.

These Romans used to eat all types of food and sweets to the point that they no longer felt the pleasure in eating food. So, they would fast in order to once again feel the taste of their food. Likewise, they drowned in sex to the point that they hated women. So, they would move far away from the cities until they once again longed for women.

The Europeans opened the door of sexuality as far as it could be opened, and sex became as widespread as food, drink, and oxygen. As a result, they now see endless cases of rape, sexually transmitted disease, etc. This is because desires are never satisfied. Whenever you nourish them, they increase in hunger:

And the soul increases in desire when you awaken its desire * And if it is restricted to little, it becomes content

Jabir was once walking to the marketplace. So, ‘Umar asked him: “Where are you going, Jabir?” He said: “My soul longed for some meat, and I want to go buy some meat with a dirham.” ‘Umar replied: “O Jabir! Whenever you have the desire for something, you go out and buy it?”

One time, ‘Umar had some food placed in front of him, and he began to weep. It was asked of him: “Why are you weeping, O Commander of the Believers?” He said: “I am afraid that it would be said to me on the Day of Judgement: {“On the Day when those who disbelieve will be exposed to the Fire, it will be said: ‘You received your good things in the life of the world, and you took your pleasure therein. Now, this Day, you shall be recompensed with a torment of humiliation because you were arrogant in the land without a right, and because you used to rebel and disobey.’”} [al-Ahqaf; 20]“

Therefore, it should be everyone’s goal to be abstinent from worldly pleasures and to fight their desires, since it is impossible for the soul to rise and ascend except if it dominates over its desires and whims. The soul that becomes a prisoner to its desires will never be able to face the enemy on the battlefield. So, if you wish to remain travelling upon the path to Allah, hold yourself back.

Unfortunately, this type of knowledge is not taught in the universities or schools – the knowledge of behavior and conduct (suluk). This knowledge is missing because there are no murabbin, and it is not taught in al-Azhar or other colleges of Shari’ah – the science of behavior and manners, the science of nurturing the soul, the science of tarbiyah.

So, you sometimes find the youth who has memorized much – ma Sha’ Allah – from many books and ahadith: he read ‘Riyad as-Salihin’ from a while back, he studied ‘Rawdat an-Nadhir,’ he read ‘Nayl al-Awtar,’ ‘Subul as-Salam,’ ‘Fath al-Bari,’ etc. Despite this, you never find him fasting any optional fasts or praying at night. His soul is dead. He prays no optional prayers, and he follows every license of ease (rukhsah) that he comes across. Why? Because his soul is sick. He did not nurture himself. And his desires…I seek refuge with Allah!”

['Abdullah 'Azzam's 'at-Tarbiyah al-Jihadiyyah wal-Bina''; 1/367-368]