Consequences of Arrogance

Arrogance can lead a person to over-assess himself in relation to others and be deluded about the reality of his abilities (the disease of ghuroor). This inflated self-image leads a person to believe he can do that which he is not equipped to do, much to the detriment of himself and those around him.

Another consequence of arrogance is that a person might be inclined to boast and brag when in the company of others (the disease of fakhr). Or it may lead him to be self-admiring, vain, and impressed with himself and his accomplishments (the disease of ‘ujb).

Arrogance can lead a person to be unwilling to forgive others and harbor anger and hatred towards them (the diseases of ghadab and bughd, respectively). It can also cause them to envy others because they feel that they more rightfully deserve the blessings that others have (the disease of hasad).  And the list of diseases that takkabur is related to goes on and on – more than this post could ever encompass.

Thus, the disease of takkabur is indeed one of the worst diseases of the hearts and understanding how to purify our hearts from this disease is vital.

Advertisements

Purify Through Charity

{خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا} التوبة: 103

Transliteration: Khuth min amwalihim sadaqatan tutahhiruhum watuzakkeehim biha.

“Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [ Allah ‘s blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing.”

Furthermore, the Prophet, prayers and peace of Allah be upon him, said: “Treat your sick ones with charity.” [Reported by Abu Dâwûd]

«داووا مرضاكم بالصدقة» رواه ابو داود

A Sound Heart Yields Great Reward

Sufyân ibn Dinâr said: I have said to Abi Bishr, tell me of the actions of those who were before us. He said: They were doing little but rewarded greatly. I said: Why so? For the purity and soundness of their hearts, he replied.

Beware of Hasad (Destructive Envy)

It was narrated that Mu‘aawiyyah ibn Abi Sufyân, may Allâh be pleased with them, said to his son: O my son! Beware of Hasad (destructive envy) for it affects you before it affects your enemy.

Du’a For Sincerity

Ask yourself why you are doing an action before you do it.

اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا وَفِي لِسَانِي نُورًا وَاجْعَلْ فِي سَمْعِي نُورًا وَاجْعَلْ فِي بَصَرِي نُورًا وَاجْعَلْ مِنْ خَلْفِي نُورًا وَمِنْ أَمَامِي نُورًا وَاجْعَلْ مِنْ فَوْقِي نُورًا وَمِنْ تَحْتِي نُورًا‏.‏ اللَّهُمَّ أَعْطِنِي نُورًا ‏”‏

“O Allah put light in my heart and light in my tongue and put light in my hearing and put light in my sight and put light behind me and light in front of me and put light above me and light beneath me.
O Allah give me light.”

Testing Is According to One’s Faith

The most severely tested among mankind are the Prophets, then the next best and the next best. The Prophet (peace and blessings of Allaah be upon him) said: “When I fall ill, my pain is equivalent to the pain of two men among you.”

(Narrated by al-Bukhaari, 5648)

Apparent and Hidden Reasons Facilitating the Night Prayer

Abu Hamid Al-Ghazali mentioned apparent and hidden reasons facilitating night prayer:

The Apparent Steps are Four:

1)    Do not eat too much which will make you drink much, thus praying at night will be heavy on him.

2)    Do not tire yourself in the morning with trivial matters.

3)    Do not abandon midday nap as it helps in night prayer.

4)    Do not commit sins in the morning where you will be deprived from praying at night.

The Hidden Steps are Four:

1)    Clearing the heart from any hatred towards any Muslim, innovation and curiosity in the worldly life.

2)    A fearing heart overcoming it while short hope in the worldly life.

3)    To know the virtue of night prayer.

4)    The best of them all: Love of Allah, and strong belief that in his praying at night he doesn’t utter a word except he will supplicate his Lord.

إِنَّ نَاشِئَةَ الَّيْلِ هِىَ أَشَدُّ وَطْأً وَأَقْوَمُ قِيلاً

(Verily, rising (Nashi’ah) at night is better for understanding and more suitable for speech (recitation).)

`Umar, Ibn `Abbas and Ibn Zubayr, all said, “The entire night is Nashi’ah.” Mujahid and others said the same. It is said “Nasha’a” when a person stands at night to pray.