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Purification of the heart 2

Purification of the heart 2

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Published by firasmax
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Purification of the Heart by Shaykh Hamza Yusuf. From page 174-202
This is only for preview.Please purchase the original copy. Thank You.
Purification of the Heart by Shaykh Hamza Yusuf. From page 174-202

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Published by: firasmax on May 29, 2010
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04/26/2013

 
PURIFICATIONOFTHEHEARTconstanclyfed
messages
that
ask
themto
do
something'
whether
tobuy
a
productor
revel
in
rhe
bear
ofa
song
or
agree
toits
message'
Music,television,
Internet,
cellular
phones
(withInternet
access)'
and
films
are
so
ubiquirous,
onehas
to
forcibly
aLienate
himself
frompopularculture
to
find
solace.
Evilwhisperings
andsuggestions
can
come
inavariety
of
forms'
visualand
audible,They
go
to
theheart,
especially
when
people
are
not
circumspect
as
to
what.they
permit
into
their
souls'Overrime
suggestions
build
up
to
the
point
one
can
no
longerdiscern
what
is
real
or a
fraud,
what
is
beneficial
orruinous.Hearts
are
destroyed
this
way.Seemingly
innocent
facets
of
our
lives
can
exhaust'
a
per'
son,s
time
withtrivial
matrers.
Thewholeculture
ofsports
enthu-
siasmcanlead
to
an
incredible
loss
oftime
passively
watchingthe
competition,
When
one
wastes
time,
his
heart
becomes
complacent
andLazy.
once
we
realizethat
we
are
accovntable
forouf
entirelife,
then
every
minute
becomes
vital.Time
is
the
gift
God
has
given
us-
And
what
wedo
with
it
is
the
mosr
important
challenge
that
facesus.
This
is
notto
suggest
that
recreationisatodds
with
iman'People
who
failto
take
some
form
ofrecreation
will
impair
boththeir
phys-icaland
mentalhealth.
But
thewarning
here
isabout
somethingdifferentt
it
is
about
the
way
things
are
today,
in whichmillions
of
people
liue
rc
be
entertained,
as
if
this
is
thepurposeof
their
lives'
It
addresses
the
cultural
warcry,
"work
for
the
weekend,"
as
if the
purpose
of
che
E,eekd-a1.s
is
merely
ro
bankroll
the
entertainment
of
theweekends.People$,ho
are
serious
about
spiritual
health(about
being
a
successfi.rl
humanbeing)
need
to
weanthemselves
fromthe
culture
of
t'un.
Do
|ou
thinkthat
11'e
;r,e;ie.j]o
u
inuainand
that
you
will
neuer
retufn
toIJ
s?
Exatted
is
G
o
d, th
eKing
rl:e
T
r
uil."
-Tb
er
e
is
no
G
o
d
b
ut
Him,
L
or
d of
tb
e
Noble
Throne
(quneN,
z1'tt5-t6\t-
The
Prophet'
fu
oftenrecited
theseverses.
He
would
also
recire,
Lord,
forgiueandbave
mercy'
You
are
tbe
best
oJ
those
wbosbowmercy
(qun-es
,
z3rt8)i
Glory
be
to
Godin
Jour
eve-
174
 
Appendix
One:
Remembrance
nings andin
yourmornings.
All praiseis
His
in
the heauens
and
tbe
earth
titt
j,
at tbe
setting
ofthe sun
and
at
noonday
(qunlN,
7ou7-fi),God
says,
Had
We
sent
downthis
Quran
u[)on
6
ffiountain, you
would
bave
seen
it
humbled,
rent
asunderby
the
t'ear
o/ God
(quneN,
59rzr).
The
word
khasbya
is
fear
that
emanates
from
knowledge,
not of
theunknown.
The
implicationoftheQuran
being
revealed
is
in
itself
awesomeenough
to
reduce
amountain
to
dust.
It
is the
last
of
God'srevelations,the
final
heavenly
message,
thus
fulfilling
God'scovenant
to
guide
humanity-
The
content
ofthe
Book
reveals
so
much aboutGod,
the
reality
of
existence,
the
purpose
of
life,
andthe
Hereafter,
no one
can
everclaim
that
he
didn't
know.
Obviously,dhikr
should
include
reflective
recitation
of
the
Quran,a
practice
that
leads
to
awe,
fear,
reverence, and
humil-
ity-lights
of
character
for
the
humansoul, God
the
Exalted
says,
And We
set
fortb
tbeseexamples
t'orpeople
so
tbat
tbeymay
refect
(qunaN,
59:
zr). God
offered
the
trust
of
faith
and
accountability
to
the
heav-
ens,
the
earth,
and
themountains,
but
they
refused
because
of
theenormity
of
theresponsibility.The
most
excellent
names
of
God
(asma'-llahal-$usna)
are
aweII'
springof
spiritual enlightenment.
Scholarshave
encouragedreEec'
tion
onthe
names
of
God
as a
priceless
form
of
dbikr.
The
tradi'
tional
count
of
God's
namesare
ninety'nine,
all
of
which
are
intheQuran.
He
is
God,
there
is
no
God
but
Him,
knower
of the
unseen
and
the
seen-
He
is
the
Merciful,
tbe
Mercy-Giving.
He
isGod,
besides
wbom
there;s
r:
God,
tbe
King,
tbe
Holy,
the Complete,tbe
Source
of Security,the
Guarit':':'
tbe
Overpowering,
the
August,
tbe
Proud.
Transcendent
is
Godouer
u'l:'i;:i::;
associate
[with
Him].
He
is
God,
tbe
Creator,
the
Maher,
tbe
Fasl'^itr::'.
-'-:
are tbe mostexcellentnames.
All
tbat
is
in
tbe
beauens
and
tbe
e'i';i:
:'--*,-:'::
Him. AndHe
is the
Overpowering,
tbe
All-Wise
(qunaN,
5921
-:!
-
This
passage
is celebrated
for the
names
it
reveal-s
o:
Gi:-iia
istheKnoweroJilletmseenandtheseen.Sbabadalitera-lli'.1e;:-<::.:.'1'.:'
ny,
for
every
seen
thing
testifies
to
God's
oneness-
--
::::
::-;:
-:''i'
175
 
PURIFICATIONOFTHE
"How
wondrousthat
rnan
can
deny
God,
while io
every
movementand stillness
there
is
a
witness
and
everything
in
creationtestifies
that
God
is one."
When
one
says, Subban'Atlab
(Transcendent
is
God),
it
is anaffirmation
that
there
is nothing
comparable
to
God the
Exalted,
who
is completely
fuee
of
any
imperfection
andis
wholly
rranscendent,
exalted
far
beyond
what
ignorantmortals
attributeto Him
and
beyond
what
even
theLearnedknowof
Him.
God
determines
that
He
will
bring
a
human
being
into
exist-
ence.
This
is
God
as
al-Kbaliq(Creator).Itis
His
profoundwisdomthat
the
union
of
the
male
and
female gametes
in
the
womb
of
the
woman
be
the
way
in whichthis
creation
takes place.
This
is
God
asal-BarT'
(Maker).
Those
cells
that
result fromthis
union
dif{eren'
tiate
and
form
the
various
partsofthe
body.
The
central
nervous
systembecome
distinguished
from
therespiratory
organs.
Mounds
of somiteson
the
flanksof
thefetus
differentiate
and
form
the
hun-
dreds
ofseparate
muscles
in the
body,
as
nervesand
blood
vessels
follow
them.The clump
at
the
endof thearms endure
a
specific anddetarled
pattern
of cell
death,
and
beholdfingers
aPPeat.
Further,
each
fingerp
fint,
each
DNA,
each
human
face is
differentfrom
oth-
ers-
This
is
God
as
al-Musawwir
(Fasbioner).
All
the
separatenames
of
God do
not
suggest
that
there
is
alinearityto
God the
Exalted.
It
is
for
human benefit
that
God's
attributes
are set
in
identiEable
words
that
we
mayunderstand.
Imam
al-Gh
azih,
says
that
because
human
beingscan
onlylook
at
thingsfrom
oneaspect
at
a
tirne,we require
such
revelations
from
the
unseen.
Godis
one
in
essence
and
attribute,
and
eternally
so-
We
live
in the
age
ofNoah
g
in the
sense
that
a
flood of
dis-
traction
accosts
us.
It
is
a
slorvand
subtle
drowning.
For
those
who
notice
it,
they
engage
in the
remembranceof
God.
The
rites
of
wor-
ship
and
devotion
to
God's
remembrance
(dhikr)
are
planks of
the
ark.
When
Noah
p
started
to
build
his
ark,
his peoplemocked
him
andconsidered
him
a
fool. But
he
kept
building.
He knewwhat
was
coming.
And
we
know
coo.
rt6

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