Friday - Hadith of the week

Sahih Bukhari
Volume 3, Book 43, Number 620:

Narrated Abu Said Al-Khudri:
Allah's Apostle said, "When the believers pass safely over (the bridge across) Hell, they will be stopped at a bridge in between Hell and Paradise where they will retaliate upon each other for the injustices done among them in the world, and when they get purified of all their sins, they will be admitted into Paradise. By Him in Whose Hands the life of Muhammad (SAW) is everybody will recognize his dwelling in Paradise better than he recognizes his dwelling in this world."

Maybank Singapore To Launch First Islamic Term Deposit For Retail Clients

Thursday - Islamic Finance News of the Week

SINGAPORE, July 16 (Bernama) -- Maybank Singapore will launch the first Islamic Term Deposit (Term Deposit-i) targeted at retail clients tomorrow, making it the first bank here to offer the Islamic banking product to that market segment.

As the first mover in the market, Term Deposit-i will pay profits upfront, the bank announced today, bucking the local trend of Islamic term deposits for high networth customers.A similar product, Profit Now Account-i was launched by Maybank Islamic Bhd in Malaysia last May and it was well-received with more than RM1.

3 billion total deposits to date.In a statement here Thursday, the bank said Islamic banking products were sought after by local customers who were scouting for alternative investment avenues with the current change in investment landscape.

The bank is offering for a limited period, promotional rates of 0.6 percent, one percent and 1.4 percent for a tenure of three, six and 12 months respectively.

The minimum placement is S$10,000 (S$1=RM2.42) for a 12-month tenure or a minimum of S$25,000 for a three- and six-month tenure.This deviates from the current available Islamic term deposit products in the market.Some products require a minimum placement of US$500,000, catering only to the high networth segment.

The bank said Term Deposit-i was based on the commodity Murabaha principle, which was on a cost plus profit sale concept.Under this concept, a specific syariah-compliant commodity will be identified and used as the underlying asset for the sale and purchase transaction between the customer and the bank.

Maybank Singapore currently offers other innovative Islamic banking products such as iSAVvy Savings account-i, a syariah-compliant online savings account.

The bank said since the introduction of the Islamic deposit products in 2005, it had seen an average year-on-year increase of over 40 percent in Islamic deposits.This increase aligned with the global expected growth of over 40 percent to US$1 trillion by 2012, Maybank said.

Maybank Singapore Islamic banking head, Mohd Ismail Hussein, said the current market presented an opportune time to take on a back-to-basic approach."

Consumers are on the lookout for an alternative to conventional products and this term deposit, being syariah-compliant may well match their needs," he said.

Mohd Ismail said Islamic banking was a fairly new concept in Singapore but was gaining momentum including from among the bank's non-Muslim Islamic banking customers."

With Maybank being the market leader in Islamic banking in Malaysia, the operations in Singapore is in good stead to 'break the ice' between Islamic banking and the local retail market," he said.

Source: GIFC

Acquiring Good Characteristic

Wednesday - Islam Q & A of the Week

How can I acquire good characteristics?

Praise be to Allaah.

Firstly:

A good attitude is the characteristic of the best of the Messengers and is the best action of the righteous. It is – no doubt – half of religion, the fruit of the efforts of the pious and the practice of the devoted worshipper. Bad characteristics are lethal poison and lead to shameful consequences.

The Prophet (peace and blessings of Allaah be upon him) said: “I have only been sent to perfect good characteristics.” Narrated by al-Bukhaari in al-Adab al-Mufrad (273) and classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (45).

It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about that which will admit most people to Paradise. He said: “Fear of Allaah and a good attitude.”

Narrated by al-Tirmidhi (2004); he said it is saheeh ghareeb. It was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Hence Islam paid a great deal of attention to laying down guidelines for treating diseases of the heart (i.e., spiritual diseases) and ways of acquiring good characteristics, which is regarded as one of the most important duties, because no heart will be free of sicknesses. If the heart is neglected, sicknesses will accumulate. No soul is free of inclinatons which, if they are given free rein, will lead it to doom in this world and in the Hereafter.

This kind of medicine requires profound knowledge of reasons and causes, then it needs hard work to remedy it and set things straight, in order to reach a successful outcome. Allaah says (interpretation of the meaning):

“Indeed he succeeds who purifies his ownself”
[al-Shams 91:9]

The Prophet (peace and blessings of Allaah be upon him) used to pray for a good attitude, saying, “O Allaah, You have made my outward form beautiful so make my attitude good too.” Narrated by Ibn Hibbaan in his Saheeh (3/239) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (75).

Secondly:

If a person knows what his shortcomings are he can do something to remedy them, but many people are unaware of their faults and shortcomings. A person may see the speck in his brother’s eye and not see the log in his own. The person who wants to know what his own faults are may do four things:

1. He may sit before a Shaykh who has insight into people’s faults and knowledge of the subtlety of some problems and learn from him knowledge, good attitudes and manners.

2. He may ask a sincere friend who has insight and is religiously committed to keep watch over him and take note of his actions, so that he can draw attention to whatever he dislikes of his attitude, actions, and inward and outward faults. This is what the best and greatest imams of Islam used to do. ‘Umar (may Allaah be pleased with him) used to say: “May Allaah have mercy on a man who shows me my shortcomings.”

3. He can learn about his faults and shortcomings from the lips of his enemies, because the eye of one who is resentful will always notice bad things about you. A man may benefit more from an enemy who wants to cause trouble and mentions his faults than from a friend who wants to flatter him by praising him and concealing his faults.

4. He can mix with people. Everything that he sees as blameworthy among people, he should guard against in his own self, because the believer is the mirror of his fellow believer, and in the faults of others he can see his own faults. It was said to ‘Eesa (peace be upon him): “Who taught you?” He said: “No one taught me; I saw the ignorance of the ignorant as something bad and I avoided it.”

Thirdly:

Attitude reflects how a person thinks and the way he is inside. Just as, in general, a person’s outward form cannot be beautiful if only the eyes are beautiful and not the nose, mouth and cheek, and everything must be beautiful in order for the entire outward form to be beautiful, so too there are four requirements of inward beauty which must all be met in order for one’s attitude to be good or beautiful. If all four requirements are met and balanced then a good attitude is acquired, the characteristics of which are: strong knowledge, control of anger, control of desire, and a proper balance between these three aspects.

With regard to strong knowledge, good and sound knowledge means understanding in such a way that one can see the difference between telling the truth and telling lies in speech, between truth and falsehood in beliefs, between beauty and ugliness in actions. If this strength becomes sound, there will result from it wisdom, and wisdom is the head of a good attitude.

With regard to strength of anger, its beauty is that it is used in accordance with what is dictated by wisdom. The same applies to desire; its beauty and strength should be controlled by wisdom, meaning under the control of reason and sharee’ah.

With regard to balance, it means proper control of desires and anger, under the control of wisdom and sharee’ah.

Reason is like a sincere adviser. Justice and balance is power, and it is like one who does what is dictated by reason. Anger is to be subjected to control.

The one who acquires and balances these characteristics is a man of good character in general, and from it stem all good qualities.

No one achieved perfect balance of these four characteristics except the Messenger of Allaah (peace and blessings of Allaah be upon him); people after him vary in how close or distant they are to him in character. Everyone who is close to him in these characteristics is close to Allaah, to the extent that he is close to the Messenger of Allaah.

Fourthly:

This balance may be achieved in two ways:

1 – By the blessing of Allaah, as part of one's inherent nature

2 – By acquiring these characteristics through effort and training, i.e., pushing oneself to do the actions dictated by the desired characteristic.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Knowledge is acquired by seeking it, and patience is acquiring by striving to be patient. The one who strives to attain good will be given it, and the one who strives to protect himself from evil will be protected. Narrated by al-Khateeb and others from the hadeeth of Abu’l-Darda’; classed as hasan by al-Albaani.

If a person wants to attain the characteristic of generosity, the way to attain that is by pushing himself to do the actions of one who is generous, which is giving away wealth. So he keeps pushing himself and persisting in that, striving against his own inclinations, until that becomes second nature and it becomes easy for him, thus he becomes generous.

Similarly, if a person wants to attain the characteristic of humility, when he is inclined to be arrogant, the way he does it is by persisting in doing the actions of the humble for a long time, striving and pushing himself until that becomes one of his characteristics, and it becomes second nature to him and easy for him.

All praiseworthy characteristics that are prescribed in Islam may be acquired in this way. Religious characteristics will never become entrenched in the soul unless the soul gets accustomed to doing all good habits, unless it gives up all bad habits, and unless it persists in doing good deeds like one who loves good deeds and enjoys doing them, and hates bad deeds and is pained by them.

This may be explained by means of examples:

The one who wants to become proficient in writing, so that this becomes one of his characteristics and writing beautifully becomes second nature to him, has no other way but to hold in his hand that which the proficient writer holds, and persist for a long time, trying to imitate beautiful hand writing, and keep on doing so until it becomes well established in him, then finally beautiful writing will become second nature to him.

Similarly, if a person wants to become a faqeeh, he has no choice but to do what the fuqaha’ do, which is to keep studying issues of fiqh until his heart develops a love of the subject.

And if a person wants to become generous and refrain from asking people, and become patient and humble, he has to keep on doing the actions of those people until they become second nature to him. He should not despair of attaining those characteristics if he fails to study for one night, for he will not be able to attain it with one night’s study. Perfecting the soul and adorning it with good deeds will not be attained by worshipping for one day, and he will not be deprived of it if he sins for one day. But slacking off for one day may lead to another day, then slowly one becomes accustomed to laziness.

Fifthly:

The likeness of the soul and the way to treat it to rid it of bad characteristics and make it attain good characteristics is that of the body, when treating it to rid it of disease and bring it good health.

Although the humours are usually in balance, the stomach may become sick due to food, drink or circumstances. Similarly, everyone is born with a balanced nature, but his parents make him a Jew, Christian or Magian, i.e., by training and teaching one acquires bad characteristics.

Just as the body is not created perfect in the first place, rather it is made perfect by rearing and food, similarly the soul is also created imperfect but with the potential to become perfect, and it can only be perfected by means of education, discipline and nourishment with knowledge. If the body is sound, the doctor’s role is to show one the way to maintain good health; if it is sick, then the doctor’s job is to restore health. The same applies to the soul; if it is pure and sound then one should strive to preserve it and bring it more strength and acquire more good characteristics; if it is imperfect then one should strive to perfect it and purify it.

Sickness that causes imbalance in the body can only be treated by its opposite, so if it is caused by cold it is treated with heat and vice versa. Similarly, bad characteristics, which are diseases of the heart, are treated by applying the opposite. So the remedy for the disease of ignorance is seeking knowledge, and the remedy for the disease of miserliness is pushing oneself to be generous, and the remedy for the disease of arrogance is pushing oneself to be humble, and the remedy for the sickness of eating too much is imposing self restraint.

Just as it is essential to put up with the bitterness of the remedy and show patience in refraining from what one desires when treating physical sickness, so too it is essential to put up with the bitterness of striving and being patient when treating diseases of the heart; rather it is more important, because one gets rid of physical sickness when one dies, but the sicknesses of the heart – Allaah forbid – may persist after death and continue forever and ever.

These examples show you the way to treat diseases of the heart, and demonstrate that the holistic way is to treat them with the opposite of whatever one is inclined towards and likes. Allah has summed up all of that in His Holy Book, when He said (interpretation of the meaning):
“But as for him who feared standing before his Lord, and restrained himself from impure evil desires and lusts.

41. Verily, Paradise will be his abode”
[al-Naazi’aat 79:40-41]

Finally:

What matters with regard to striving is fulfilling what one resolves to do. If a person resolves to give up a desire, then he must show patience and persist, because if he gets used to giving up what he resolved to do, that will lead to corruption. If it so happens that he falls short of what he resolved to do, then he must impose some punishment on himself because of that, because if he does not scare himself with that punishment, his evil inclinations will overwhelm him and he will be attracted to indulging in desires, and all his efforts will be spoiled.

Summarized and adapted from Ihya’ ‘Uloom al-Deen by al-Ghazaali (3/62-98).

And Allaah knows best.

Source: Islam Q&A

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Tuesday - Islamic Institution in USA Series

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Factors inspiring patience and perserverance

Monday - Seerah of Prophet Muhammad (PBUH)

Factors inspiring patience and perserverance

It is natural for sensible and mild-tempered people to meditate deeply on the factors that inspired those early Muslims that miraculous constancy and perseverance. It is normal to wonder how those people managed to tolerate unspeakable persecutions, and stand fast in the face of tyrannical tortures. With respect to these questions, we deem it wise just to touch on those underlying reasons:

Unshakable Belief in Allâh. The first and foremost factor is no doubt, unshakable Belief in Allâh Alone coupled with a wonderful degree of perception of His Attributes. A man with this Belief deeply averred in his heart will look at those foreseen difficulties as triflings and can under no circumstance compare with the sweetness of Belief:

“Then, as for the foam, it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth.” [13:17]

Other sub-factors that branch out from that Belief and assist in strengthening it and promoting long amity are:

Wholeheartedly-loved leadership. Muhammad (Peace be upon him) the great leader of the Muslim community, and mankind at large, was an exemplary man in his perfect manners and noble attributes; no one could measure up to his endowments of nobility, honesty, trustworthiness and abstinence; unanimously and uncontestedly acknowledged even by his enemies. Abu Jahl himself, the great enemy of Islam, used repeatedly to say: “O Muhammad (Peace be upon him), we are in no position to belie you, we rather disbelieve what you have brought us (Islam).” It is narrated that three people of Quraish each separately and secretly listened to some verses of the Noble Qur’ân. Later, this secret was uncovered and one of them asked Abu Jahl (one of the three) what he thought of what he heard from Muhammad (Peace be upon him). He answered: We contested the honour of leadership and generosity with Banu ‘Abd Munaf and shared equal privileges competitively. They then began to boast saying that a Prophet rose among them whom Revelation came down upon from heavens. I swear we will never believe in him.

Allâh said: “… It is not you that they deny, but it is the Verses (the Qur’ân) of Allâh that the Zâlimûn (polytheists and wrong-doers) deny.” [6:33]

One day, the disbelievers of Quraish leveled to him a cynical remark three times. He remained silent but for the third one he remarked, “O Quraish! Slaughter is in store for you.” They were taken aback and ulterior fear filled their hearts to such an extent that the most hostile among them began to make up for their insult by the best friendly terms they could afford. When they slung the entrails of a camel on him while prostrating himself in prayer, he invoked Allâh’s wrath on them, and they immediately were caught in an inexpressible state of worry and were almost convinced that they would be destroyed. Ubai bin Khalaf used always to threaten he would kill Muhammad (Peace be upon him). One day the Prophet (Peace be upon him) retorted that he would kill him by Allâh’s Will. When Ubai received a scratch in his neck, on the day of Uhud, he, under the sense of horror, remembered the Prophet’s words and remarked, “I am convinced he would be able to kill me even if he spat on me. ” Sa‘d bin Mu‘adh said to Omaiyah bin Khalaf in Makkah, “I heard the Messenger of Allâh (Peace be upon him) one day say that the Muslims would surely kill you.” Omaiyah was extremely panicked and swore he would never step out of Makkah. Even when Abu Jahl obliged him to march with them to fight the Prophet (Peace be upon him) on the day of Badr, he bought the best and swift camels in Makkah in order that they hasten his escape. Even his wife warned him against going out reminding him of Sa‘d’s words, his reply was “By Allâh, I have no intention of going out with Quraish, I will disengage from them after a short distance.”

That was the clear sense of horror and terror haunting his enemies wherever they were. His friends and companions, on the other hand, held him dearest to them, and he occupied the innermost cells of their hearts. They were always ready to defend him and secure his well-being even at the risk of their lives. One day, Abu Bakr bin Abi Quhafa was severely beaten by ‘Utbah bin Rabi‘a, a terrible polytheist. His whole body was almost bleeding and he was on the verge of death, yet when his people took him back home extremely indignant at his misfortune, he swore he would never eat or drink anything until they had told him about the well-being of his noble Companion, Muhammad (Peace be upon him). That was the spirit of selflessness and sacrifice that characterized the behaviour of those early Companions.

The sense of responsibility. The early Companions were fully aware of the daunting responsibility they were expected to shoulder. They were also convinced that those charges were inescapable even though they were being persecuted for fear of the far-reaching ramifications, and the horrible impact that humanity would suffer in case they shirked their obligations.

Unwavering Belief in the truth of the Hereafter. This was the corner-stone that strengthened their sense of responsibility. There was a deep certainty established through the light of their religion that one day they would have to rise on the Day of Resurrection and account for all worldly deeds, small or big. They were sure that their future in the other world would depend wholly on their acts in their provisional life on earth, either to everlasting Garden (Paradise) or perpetual chastisement in Hell. Their whole life was divided between hope for Allâh’s mercy and fear of His punishment.

“… Who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord.” [23:60]

They had already known that life with all its amenities and pains was worthless when compared with the Hereafter. Such deep convictions brought about in them a sense of indifference to all troubles and hardships that attended their life.

The Qur’ân. The verses and chapters of the Noble Qur’ân were attractively, forcefully and successively revealed at that gloomy and critical stage, supporting and advancing arguments on the truth and soundness of the principles of Islam, round whose axis the whole Call of Muhammad (PBUH) was revolving. They constituted the immune basis upon which the best and most wonderful Divinely decreed society was to be established. The Qur’ânic verses served also to excite the feelings of the believers, strengthen their selves on their course of patience and endurance and introduce them to the most purposeful examples and suggestive instructions:

“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allâh?’ Yes! Certainly, the Help of Allâh is near!” [2:214]

“Alif-Lam-Mim. Do people think that they will be left alone because they say: ‘We believe’, and will not be tested. And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test).” [29: 1-3]

Mere lip profession of Faith is not enough. It must be tried and tested in the real turmoil of life. The test will be applied in all kinds of circumstances, in individual life and in relation to the environment around us to see whether we can strive constantly and put the Lord above self. Much pain, sorrow and self-sacrifice may be necessary, not because they are good in themselves, but because they will purify us, like fire applied to a goldsmith’s crucible to burn out the dross.
These verses also constituted an irrefutable answer to the false allegations of the disbelievers, and a clear ultimatum that smacked of the horrible consequethat would ensue in case they persisted in their disbelief. On the other hand, the Noble Qur’ân was leading the Muslims to a new world and enlightening them as to its features, the beauty of Lordship, the perfection of Godship, the impact of kindness and mercy and the manifestations of the yearned for Allâh’s pleasure. They implicitly connoted meaningful messages carrying glad tidings of definitely approaching Divine Mercy leading to eternal bliss in a blissful Garden (Paradise). They, at the same time, envisaged the end of the tyrants and disbelievers who would be brought to Divine Justice and then dragged through the Fire where they would taste the touch of Hell.

Glad tidings of success. Ever since the time they experienced the adversities of life, the Muslims had been certain that entrance into the fold of Islam did not entail involvement into hardships or digging one’s own grave. They had been aware that the Islamic Call had one goal, viz extermination of pre-Islamic tradition and destroying its iniquitous system, to go on parallel lines with extending its influence allover the earth and holding in firm control the political situation worldwide to lead humanity along a course conducive to Allâh’s Pleasure, and perfect enough to rid people of worshipping Allâh’s servant to worshipping Allâh, Himself. Glad tidings of this sort were being revealed sometimes explicitly and at other times implicitly, in a manner relevant to the situation. When the Muslims were forced to undergo constraints, or when their life was kept under continual restraint, there would be revealed verses telling identical stories of past Prophets with their people and the sufferings and pains they had experienced. The verses would also include suggestive clues to the final tragic end of the Makkan disbelievers envisaging their final perdition, yet and at the same time, bearing glad tidings to the believers and promising the true servants of vicegerency on earth to go with absolute success, and victory to attend the Islamic Call and its proponents.

Here we could adduce some of the verses of this category pregnant with glad tidings referring to the final victory that would crown the perseverance and patience of the Muslims:

“And, verily, Our Word has gone forth of old for Our slaves, — the Messengers, that they verily would be made triumphant. And that Our hosts, they verily would be the victors. So turn away [O Muhammad (Peace be upon him) ] from them for a while, and watch them and they shall see (the punishment)! Do they seek to hasten on Our torment? Then, when it descends into their courtyard (i.e. near to them), evil will be the morning for those who had been warned.” [37:171-177]

In the same context, Allâh told His Prophet (Peace be upon him):

“Their multitude will be put to flight, and they will show their backs.” [54:45]
He also said:

“They will be a defeated host like the confederates of the old times.” [38:11]

The Muslims who migrated to Abyssinia (Ethiopia) had the following:

“And as for those who emigrated for the cause of Allâh, after suffering oppression, We will certainly give them goodly residence in this world, but indeed the reward of the Hereafter will be greater, if they but knew.” [16:41]
In the context of the story of Joseph, there was:

“Verily, in Joseph and his brethren there were Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) for those who ask.” [12:7]

i.e., the Makkans will receive the same fate that befell Joseph’s brothers, viz, failure and surrender. In another instance, Allâh speaks about the Messengers:

“And those who disbelieved, said to their Messengers: ‘Surely, we shall drive you out of our land, or you shall return to our religion!’ So their Lord inspired them: ‘Truly, We shall destroy the Zâlimûn (polytheists, disbelievers and wrong-doers). And indeed, We shall make you dwell in the land after them. This is for him who fears standing before Me (on the Day of Resurrection or fears My punishment) and also fears My threat.” [14:13,14]

During the war between the Persians and the Romans, the disbelievers had a sincere wish that victory be the former’s lot, because both parties professed polytheism, whereas the Muslims prayed for a Roman victory because both groups believed in Allâh, His Messengers, Books, the Revelation and the Hereafter.

The war resulted in the overthrow of Rome by Persia. They were pro-Persian, as we have said, and in their hearts they hoped that the nascent movement of Islam, which at that time was, from a worldly point of view, very weak and helpless, would collapse under their persecution. But they misread the true signs of the times. They were told that they would soon be disillusioned in both their calculations, and it actually so happened when Heraclius carried his campaign into the heart of Persia and the Makkan Quraish were beaten off at Badr:

“And on that Day, the believers (i.e. Muslims) will rejoice (at the victory given by Allâh to the Romans against the Persians) with the help of Allâh.” [30:4,5]

During the season of ‘Ukaz forum, and other such occasions, the Messenger of Allâh (Peace be upon him) himself would communicate not only glad tidings pertinent to the Garden (Paradise) but also news of promising prospects for the true believers in the Call of Islam. He would openly tell them that they would surely prosper, rule the whole of Arabia and subdue Persia if they professed the most serious pillar of Islam, i.e. the Oneness of Allâh.

Khabbab bin Al-Aratt once urged the Messenger to call upon Allâh to shield him against the adversities he was suffering at the hand of the polytheists. The Prophet’s face reddened and he remarked that the true believer must not precipitate things, it was incumbent upon a believer to undergo all the odds of life as much as he could, fearing nobody except Allâh until the religion was established, which would surely happen. The Prophet (Peace be upon him) in this regard, referred to the perseverance that the Muslims had to show and the hardships they had to undergo in order to establish the land of Islam where peace and security would prevail all over it.

Glad tidings of better prospects for Islam and the Muslims were not confined to Muhammad’s followers, in fact they were being disclosed time and again to both believers and disbelievers. Whenever the two parties met, the latter would jeer at the former and mockingly say “Here are the sovereigns of earth who will defeat Chosroes and Caesar.” But the believers, in anticipation of that shining and Godly-orientated future, would always persevere and tolerate all sorts of persecution and humiliation regarding them as summer clouds that would soon clear away.
The Prophet (Peace be upon him), on his part, would always maintain and sustain his followers’ souls with the light of belief, sanctify them through inculcating the Qur’ânic wisdom in their hearts and cultivate their minds deeply with the spirit of Islam that would elevate them to a state of noble spirituality, pure heartedness and an absolute degree of freedom from the yoke of materialism, a high morale powerful enough to resist worldly lusts and consequently lead them from darkness to light. He would constantly teach them to be tolerant, forgiving and overpowering over their selves in order to get well established in their religion, disdain lust, and devote themselves to attaining the Pleasure of Allâh, yearning for the Garden (Paradise), enthusiasm in sciences relating to their faith, calling themselves to account, subordinating fleeing whims, holding under firm control all rage-provoking incidents and finally observing sobriety, patience and gravity.

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