Reason
of nocturnal emission
Sayyidunā Abū Sulaymān Dārānī has
stated that nocturnal emission is troublesome. He mentioned this because one
misses many acts of worship due to the untimely need of Ghusl. He has further
stated that sleep is the root of all troubles and filling the stomach with food
is one of its causes. Its cure, however, lies in remaining hungry.
(ibid)
Satan
circulates in body like blood
A Mursal Ḥadīš states, 'Without
doubt, Satan circulates in man's body like blood. Therefore, one should narrow
(Satan's) ways by hunger and thirst.'
(Itḥāf-us-Sādat-il-Muttaqīn,
vol. 9, pp. 12)
Dear Islamic brothers! A Mursal
Ḥadīš is the one a Tābi'ī narrates directly from the Beloved and Blessed
Prophet ﷺ leaving the companion out.
(Nuzĥat-un-Naẓr
fī Tauḍīḥ Nakhba-tul-Fikr, pp. 63)
Two
rivers
The pious saints have stated, 'To
eat food to a full stomach is a stream in Nafs through which Satan makes his
inroads. On the contrary, hunger is a stream of the soul through which angels
pass.'
(Sab'a
Sanābil, pp. 241)
Hungry
for forty days
Dear Islamic brothers! The pious
saints would narrow the path of Satan by bearing hunger and thirst. Sayyidunā
Sahl Bin 'Abdullāĥ Tustarī used to remain hungry for forty consecutive days and
then he would eat a little.
(Iḥyā-ul-'Ulūm,
vol. 3, pp. 98)
Merely one dirham was sufficient for
the expenses of his supply of food for a year.
(Risāla-tul-Qushayriyyaĥ,
pp. 401)
Six
Madanī pearls
Listen to the following six pieces
of advice given by Sayyidunā Saĥl Bin 'Abdullāĥ Tustarī:
1. On the Day of Judgement, no deed
will be more beneficial than (the deed of) refraining from excessive eating
because this is the Sunnah of the Holy Prophet ﷺ.
2. The wise consider hunger as an
extremely advantageous thing for religious and worldly matters.
3. I do not consider anything more
harmful than excessive eating to those who desire absolution in the Hereafter.
4. Knowledge and wisdom have been
placed in hunger while sin and ignorance have been placed in filling the
stomach.
5. He who keeps his Nafs hungry is not
disturbed by satanic deceptions (Wasāwis).
6. When a person undergoes hunger,
sickness or tribulation the mercy of Allah turns towards him at that time.
(Iḥyā-ul-'Ulūm,
vol. 3, pp. 91)
The
one who fills his stomach is disgraced
It is stated in Qūt-ul-Qulūb,
'Hunger is (like) a king and filling stomach is (like) a slave. The hungry
person is respected while the one stuffing oneself is humiliated.' It has also
been said that hunger brings about a great respect while filling the stomach
causes an intense humiliation. Some saints have stated, 'Hunger is the key to
the Hereafter and the door of asceticism, whereas filling the stomach is the
key to the world and the door of indulgence in worldly pleasures.'
(Qūt-ul-Qulūb,
vol. 2, pp. 332)
Why
emphasis on remaining hungry?
Someone once asked Sayyidunā Bāyazīd
Bisṭāmī as to why he emphasized on remaining hungry. He replied, 'If Pharaoh
(Fir'awn) were hungry he would never have claimed divinity. If Qārūn were hungry,
he would never have rebelled (against the Almighty ).' (In other words, their
wealth led them to defiance and disobedience to their Creator).
(Kashf-ul-Mahjūb,
pp. 647)
Fearlessness
from Hidden Plan of Allah is grave sin
Dear Islamic brothers! Truly, good
health and excessive wealth often lead to indulgence in sins. Therefore, those
who possess good health or wealth or have authority should fear the Hidden Plan
of Allah. Sayyidunā Ḥasan Baṣrī has stated, 'If a person possesses ample
sustenance, obedient children, wealth, good health, status, respect, property
or position in the government, but he does not fear the Divine Hidden Plan –
such a person is heedless of the Hidden Plan of Allah.'
(Tanbīĥ-ul-Mughtarīn,
pp. 54)
Sayyidunā Imām Muhammad Bin Aḥmad
Żahabī has included fearlessness from the Hidden Plan of Allah in the list of
major sins in his book 'Kitāb-ul-Kabāir.' Therefore, the poor, the sick and the
troubled should also fear the Hidden Plan of Allah as it is possible that these
troubles befall them as a test and incessant complaints, impatience and efforts
to get rid of poverty through Ḥarām means lead them to ruin in the Hereafter.
Furthermore, it is also Wājib for those who live comfortably to fear the Hidden
Plan of Allah lest this wealth and worldly comfort engender pride, decadence
and transgression and, thus this body and wealth become the cause of them
burning in the fire of Hell. In this regard, listen to a Quranic verse and a
Ḥadīš and fear the Hidden Plan of Allah.
Respite
from Allah
Sayyidunā 'Uqbaĥ Bin 'Āmir has
narrated that the Prophet of Raḥmaĥ, the Intercessor of Ummaĥ ﷺ has stated, 'If you see a person upon whom Allah bestows (His
favours), (but) the person persists in committing sins; (then) this is a mere
respite (from Allah). The Beloved Prophet ﷺ
then recited the following verse:
فَلَمَّا نَسُوْا مَا ذُکِّرُوْا بِهٖ
فَتَحْنَا عَلَيْهِمْ اَبْوَابَ کُلِّ شَیْءٍ
حَتّٰۤی اِذَا فَرِحُوْا بِمَاۤ اُوْتُوْۤا اَخَذْنٰهُمْ بَغْتَةً فَاِذَا هُمْ
مُّبْلِسُوْنَ
Then when
they forgot the admonition made to them, We opened to them the gates of all
things until when they became delighted at what they were given, then We seized
them suddenly, now they were left in despair.'
[Kanz-ul-Īmān (Translation of Quran)]
(Musnad Imām Aḥmad, vol. 6, pp. 122, Ḥadīš 17313) (Part 17, Sūraĥ Al-An'ām,
verse 44)
Regarding
sin as a good act is Kufr
Commenting on the foregoing verse,
Muftī Aḥmad Yār Khān has stated, '(From this) we have learnt that the worst of
punishments is the hardness of the heart, (because of which) the teachings of
the Holy Prophet ﷺ do not have an effect
on the person. We have also come to know that getting worldly pleasures,
despite persistence in sins, is the wrath and punishment from Allah as the
person becomes heedless and indulges fearlessly in sins due to his luxurious
possessions. At times, the person is under the impression that sin is good -
otherwise, he would not be receiving such bounties. Remember that such a notion
is Kufr. (It is Farḍ to consider a sin as a sin and deliberately considering or
declaring a sin as good is Kufr.) We have also come to know that the
difficulties faced by the pious are a form of divine mercy whereby their
(spiritual) status is raised to higher degrees.'
(Nūr-ul-'Irfān, pp. 210)
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