Tiger In Love

Professor Nightingale informed, "O my brothers and sisters! There was a Chinese rhyme, 两只老虎 —Liang Zhi Lao Hu (Two Tigers)—which read,

两只老虎。

[Two Tigers]

两只老虎。

[Two Tigers]

跑得快。

[Run so fast]

跑得快。

[Run so fast]

一只没有耳朵。

[One has no eyes]

一只没有尾巴。

[One has no tail]

真奇怪。

[So strange]

真奇怪。

[So strange]

Liang Zhi Lao Hu, credited to Sir John F. Davis—a British diplomat and sinologist who served as second Governor of Hong Kong from 1844 to 1848. He was the first President of Royal Asiatic Society Hong Kong—with being the first Westerner to translate Zhi Lao Hu into English in his 1836 book, The Chinese: A General Description of the Empire of China and Its Inhabitants.

The expression, was popularized in the Western world, with the translation of The Little Red Book in 1964, a book of quotations of Chairman Mao Zedong, the Chinese Communist leader. The term is used in The Little Red Book assertion, Imperialism and All Reactionaries Are Paper Tigers. Zedong had used the phrase in an interview in 1946 to describe "Uncle Sam," "In appearance, it is very powerful but in reality, it is nothing to be afraid of; it is a paper tiger. Outwardly a tiger, it is made of paper, unable to withstand the wind and the rain. I believe that, it is nothing but a paper tiger."

I'm not going to talk, either about The Chinese or The Little Red Book, I'd like to tell a story. But before proceeding to the story, I'd like to remind you and my self, that Islam, does not negate the feelings of the heart, rather, it negates the feelings which lead one into rebellion and that which causes vast problems. There is no ban on having fun as long as it coincides with the restrictions placed by the Shari'ah. It is perfectly fine for a person to play football with his friends or go to the gym. However, this becomes problematic when prayer is missed for the sake of a football match. Likewise, to love somebody from deep within your heart, is emphasised on as long as the two lovers are permitted to love each other, i.e. through matrimony.

Let's talk about our story. The story tells about the ill consequences that may attend the blind passion of love. So, listen to this apologue.

The elite bandits, were gathering, they were talking about something. Someone said, "This Tiger must be wiped out. He had charged many of our colleagues. Starting from those who fled abroad and the public prosecutor, to those who embezzled social grant funds. He also made a crowd with the term "gecko against crocodiles." He has troubled us, and hinder our goal. He must be weakened." Another asked, "Then, how are we supposed to get rid of him?" One proposed, "Just kill him!" But another objected, "No, he has a lot of fans!" The last one said, "Let's just send an agent." Another asked, "You mean, sending a secret agent? All right, but whom?" Another asked, "Just send Mata Hari!" Another questioned, "No, she's been caught! We'll send another and I know one, her name is Saroja." The other commented, "Tembung Saroja?" Another laughed, "Yeaa... it's a little bit similar, two words have almost the same meaning... she is a double agent, owner of a sweet shop, the forester's daughter."

Everyone agreed, and someone asked, "What's the scenario?" The other replied, "Like this...!" They completed the plan in whispers, nearly not heard.

Meanwhile, the Tiger was sitting, thinking, he was bewildered by strange questions about national insight. All of it, however, came crashing down, when he saw Saroja, walking, unsteadily, emerged in the distance, a jewel such as one sees but seldom. Citing Nizami's style, in his work, "Layla and Majnun," she was as slender as a cypress tree. Her eyes, like those of a gazelle, could have pierced a thousand hearts with a single unexpected glance, yes, with one flicker of her eyelashes, she could have slain a whole world.

To look at, she was like an Arabian moon, yet when it came to stealing hearts, she was a Persian page. Under the dark shadow of her hair, her face was a lamp, or rather a torch, with ravens weaving their wings around it. And who would have thought that such overwhelming sweetness could flow from so small a mouth. Is it possible, then, to break whole armies with one small grain of sugar ? She really did not need rouge; even the milk she drank turned into the colour of roses on her lips and cheeks; and she was equipped with lustrous eyes and a mole on her cheek even when her mother brought her into the world.

The Tiger, fell in love. Nay, so violent was his passion, that he could not live unless he made her his own. Whose heart would not have filled with longing at the sight of this woman ? But the Tiger, as Qays the Majnun in Nizami's, felt even more. He was drowned in the ocean of love, before he knew that there was such a thing. He had already given his heart to Saroja, before he understood what he was giving away."

Professor Nightingale interupted, "Women—without intending to mitigate respect and appreciation, generally—are the goal of the sexual appetite and the focus of desirous looks, and in them, the lower self finds its repose. Men, spend most of what they earn on women and are their overseers, because of their strength and their ability to protect them. If this appetite is confined within the limits prescribed by the Shari'a of Islam, it is a good thing and a blessing for society, because it involves the establishment of the Muslim family on firm foundations of love, mercy and affection. It is no wonder that one of the first commands which issued from the Almighty to Adam was,

وَقُلْنَا يٰٓاٰدَمُ اسْكُنْ اَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَاۖ وَلَا تَقْرَبَا هٰذِهِ الشَّجَرَةَ فَتَكُوْنَا مِنَ الظّٰلِمِيْنَ

"And We said, 'O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.'" [QS. Al-Baqarah (2):35]

Allah did not say to him, "Live alone in the garden," or "Live, you and your lover, in the Garden." He said to him, "Live, you and your wife..." So Islam, the religion of Truth, calls for marriage and recommends it and urges it, so that people will not be burdened with something they will not be able to bear. The sexual drive is a natural instinct which is beneficial if kept within limits but causes destruction and ruin if allowed free rein.

For this reason Islam, with its true Shari'a, does not allow fornication. Fornication is a descent into vice, a plunge into a foul morass. Allah Almighty has connected the sin of fornication with idolworship and murder, and He has made the punishment for it to remain forever in the Fire in terrible, humiliating torment, unless that is removed by sincere repentance, belief and righteous actions. Insha Allah.

Being excessive in love of heaped-up mounds of gold and silver, horses with distinctive markings, livestock, and farmland, are evident connected to women and children, and also connected to wealth, either in terms of money or of goods. That is because of the importance held by wealth in human affairs and the prominent part it plays in establishing life and furthering it, and in providing the ease and luxury so dear to man. Wealth is, moreover, the basic means of realising all other human appetites. Islam guides people to purification and purity. It establishes pure morals founded on fidelity and virtue. It flows like the pure sea to cleanse the earth of its filth, dirt and every impurity.

Allah put love of women before love of children. Love of children does not contain the same excess and extravagance as love of women. There are many men, who exalt the love of women over the love of their children and so neglect their upbringing and deprive them of provision. There are many wealthy and powerful men who condemn their next-generations to a life a poverty and abasement because they love another woman more than their mother. They become obsessed with such women and their passion distracts them from every duty. This is a great danger for society as a whole."

The tiger approached, asking, "Who is this miracle creation? The night moon? Is it Layla? Does not 'Layla' mean 'night' in Arabic ? And dark as the night was the color of her hair." Saroja smiled slightly, but dodged, glancing, "It's Saroja!" he sighed. The tiger was helpless, he immediately proposed, "Marry me, O Saroja!" Saroja lowered his head, "I still have my doubts." Like Qays longing for Layla, the Tiger pleaded, "I will give you everything you ask for, whatever it is!" Saroja turned around, said, "Really? Go see my father, and accept what he requires!"

Without any more delay, the Tiger broke his mind to the father, and demanded Saroja for his wife. The father, as odd as the proposal, told him, it must be upon these conditions: first, that considering Saroja was fine and tender, he must agree to let his teeth be plucked out, and his claws cut off, lest he should hurt her, or at least frighten her with the apprehension of them. Secondly, former prisoners who he once arrested, must be made into instructors.

The Tiger, was too much in love to hesitate; but was no sooner deprived of his teeth and claws. And on the appointed day, instead of being the groom, a mantrap was prepared. The tiger was trapped and dumped on the edge of a lake. The Qays roared and sobbed, regretting his missing claws, and lamenting the shadow of his face reflected on the lake water. Ultimately, according to the scenario of the bandits, just as strange as the national insight enigma, he became 'The Toothless Tiger.'"

Finally, Professor Nightingale delivered a closing words, "O my brothers and sisters! Referring to the Chinese rhyme, if you describe a person, country, or organization as a 'Paper Tiger,' you mean that although they seem to be powerful, they do not really have any power. And Allah knows best."

References:
- Abdus Subhan Dalfi, When Desire Takes Over, Darul Uloom Bury U.K.
- Sheikh 'Abd aI-Hamid Kishk, Dealing With Lust and Greed, Daral Taqwa, Ltd.
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
- Sheik Nizami, The Story of Layla and Majnun, Bruno Cassirer

Bahasa

Forty Year Old Vinegar

"O my brothers and sisters! Maori said, 'If you want to catch a fish, first, learn to think like a fish,'" Professor Nightingale added. "If you want to 'steal' a fish, so that others do not smell it, imitate the way cats work. And if you want to paint a portrait of Julius Caesar, don't show him wearing 'a wrist watch,' your work would be seemed “fake” and unrealistic, unless, if you want it to be a fictional image or a funny joke.

But anyway, rather than our heads dizzy thinking about it, better, listen to this story,

On a moonlit night, the Hodja saw in his backyard a white figure. Thinking it might be a burglar, he asked his wife to hand him the bow and an arrow. He took aim and let the arrow fly, right on target.

Then, Hodja went to sleep and dreaming. In his dream, some people gave the Hodja nine gold coins, but Hodja wanted ten. So, he refused them. Suddenly, he awoke and saw that his hands were empty. He quickly closed his eyes again, and said, "It's okay, I'll take the nine coins."

The daybreak came, Hodja went into his backyard. He was shocked to see that what he thought was a burglar, was his own cloak that his wife washed and hung on the clothesline. He kneeled down and repeated, “Thank God! Thank God!” His wife asked, “Why are you thanking God?” and the Hodja replied, “Sure I have to thank God. I managed to strike right in the middle of the cloak. Just imagine what would have happened if I were in it!”

Next day, Nasreddin Hodja borrowed a cauldron from his neighbor. A few days later, when he had finished with it, he sent it back with a pot inside it. “What’s this?” asked the neighbor, pointing to the pot. “Your cauldron gave birth,” replied the Hodja. Without making any comment, the neighbor took the pot.

A few days later, Hodja needed the cauldron again and asked his neighbor to loan him his cauldron once more. The neighbor gladly gave it to Hodja.

Some time passed and the cauldron wasn’t returned. The neighbor went to Hodja, who was accompanying his donkey, and asked, “Hodja, what happened to my cauldron?” “Your cauldron died,” said the Hodja. When the neighbor protested, saying, “Sir, how can a cauldron die?” the Hodja replied, “You believed a cauldron could give birth, so why don’t you believe it could die?”

The neighbor had nothing more to say, except to ask, "What are you doing?" Hodja started bragging about his donkey. "It is so smart that I can teach it even how to read, "he said. "Really?" the neigbour surprised. "Yes of course, It wil complished in three months," answered the Hodja while looking down. "Okay, we wil see in next three months, " said the neighbour didn't believe it.

Hodja went home and began to train his donkey. He put its feed between the pages of a big book and taught it to turn the pages by its tongue to find its feed. Three days before the three month period was over, he stopped feeding it.

The neighbour then came, Hodja asked for a big book and put it in front of the donkey. The hungry animal turned the pages of the book one by one with its tongue, and when it couldn't find any feed between the pages, it started braying. The neighbour watched the donkey closely and then said, "This is sure a strange way of reading!" Hodja remarked, "But this is how a donkey reads."

"Interesting," said the neighbour. "Can I borrow it?" "Sure! Come tomorrow!" Hodja retorted. Next day, the neighbour came again, and found Hodja seemed busy looking for something. "What are you looking for?" The neighbor was curious. "I've lost my hen!" Hodja then took a small peace of black cloth and put it around the neck of another hen. The neighbor asked him, "Hodja, what is this?"

"This hen is mourning for its mother," Hodja replied calmly.

The neighbour then asked about the donkey. “The donkey’s not home,” replied the Hodja. Just then, the donkey, on the roof, started braying. “Oh,” said the the neighbour “You said your donkey didn't at home, but, who was braying then?”

“What a strange man you are!” exclaimed the Hodja. “Are you going to believe the donkey’s words, or mine?”

"Okay, then! But, may I ask you a favor?" said the neighbor. "About what?" asked the Hodja. "Will you write me a letter?"

"Where will the letter go?" the Hodja asked. "To Baghdad," said the neighbor. "I cannot go to there," the Hodja told him. "You don't have to go. The letter will go there," said the neighbor and the Hodja explained, "Nobody can read what I write. Therefore I must go there to read it."

Next morning, Hodja found the donkey got stolen. The Hodja began to search it. While searching, he was shouting. The judge who saw that, asked him, "Who has stolen your donkey, and how?" The Hodja became very angry and said, "If I knew the answer, my donkey wouldn't have been stolen!"

"Okay, calm down!" the Judge tried to smile, and said, "Do you have some forty-year old vinegar?"

"I have," answered Hodja. "Would you give me some? I need it to prepare a medication," said the Judge. "No, I won't," replied Hodja. "If I had given some to everybody who asked for it, would I have it for forty years?" 

The judge understood, then resigned. Hodja stood up watching the Judge walked across, whispering to himself, "Who else wants to keep vinegar for forty years anyway?" Hodja shook his head and walked back into his house. 

Professor Nightingale concluded by saying, "O my brothers and sisters! I think, there will be many interesting stories to come, and we are waiting for them. Know that a good story, interlaces relationships, and makes men, care. And Allah knows best."

Reference :
- Minyatur Yayinlari, 202 Jokes of Nasreddin Hodja, Amazon

Bahasa

Mr Leo and the Little Marmot

Professor Nightingale stepped onto the stage. After greeting with a salaam and delivering the opening kalimah, he conveyed, "O my brothers and sisters! Allah, Subhanahu wa Ta'ala, glorifies His Noble Self and informs that the dominion is in His Hand. This means that, He deals with all of His creatures, however He wishes, and there is none who can reverse His decree. He is not questioned concerning what He does because of His force, His wisdom and His justice. For this, Allah says,

تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

"Blessed is He in Whose Hand (Power) is the Dominion, and He is Omnipotent." [QS. Al-Mulk (67):1]

Then Allah says,

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ

"It is He Who has created death and life that He may try you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving." [QS. Al-Mulk (67):2]

Allah brought creation into existence, from nothing in order to test the creatures. Allah named the first stage, which is non-existence, “mawt.” Then He named the origin or beginning of existence, “hayaah.” He examines them to see which of them will be best in deeds. It should be noted that, Allah did not say 'which of you does the most deeds,' yet 'best in deeds.'

Allah then says, He is the Almighty, the Most Great, the Most Powerful and the Most Honorable. However, along with this, He is Most Forgiving to whoever turns to Him in repentance and seeks His pardon after having disobeyed Him and opposed His commandment. Even though Allah is Almighty, He also forgives, shows mercy, pardons and excuses.

From time to time, in all ages, men inspired, or gifted with a superior degree of intellectual power, have appeared upon the stage of life, in order—by enlightening others—to fulfil the designs of Omnipotent, in uniting the world in a state of civilized society. Patriarchs, or heads of families, at first directed or governed those who were immediately dependent upon them: these in time increased, and became clans; these again, by their quarrels, and their wars, were induced to elect chieftains or kings over a number of united clans,–from which were formed the various nations and kingdoms of the earth. In this early stage of the world, when men were ignorant and uncivilized, the chase and war seem almost wholly to have occupied their time and attention. Their kings ruled over them with despotic sway, and the will of the prince was the only law: and thus the barbarism of the subject and the tyranny of the ruler went hand in hand together.

Then in modern times, various dominion diseases appeared, such as, Authoritarianism, principle of blind submission to authority, as opposed to individual freedom of thought and action. In government, authoritarianism denoted any political system that concentrated power in the hands of a leader or a small elite that was not constitutionally responsible to the body of the people.

Fascism, a political philosophy, movement, or regime that exalted nation and raced above the individual and that stood for a centralized autocratic government headed by a dictatorial leader, severe economic and social regimentation, and forcibled suppression of opposition.

Totalitarianism, a form of government that attempted to assert total control over the lives of its citizens. It was characterized by strong central rule attempted to control and directed all aspects of individual life through coercion and repression. It didn't permit individual freedom. Totalitarian regimes often used violent repression and propaganda campaigns. There are traits of Totalitarianism: Elaborate guiding ideology; Single mass party, typically led by a dictator; System of terror, using such instruments as violence and secret police; Monopoly on weapons; Monopoly on the means of communication; Central direction and control of the economy through state planning.

Those over-swollen pride, which seems the natural accompaniment of despotic power, blinds the understandings of its possessors, and renders them wholly regardless of the important trust reposed in them. The evils arising out of their bad government, are felt, more or less, by the whole people over whom they preside; and pride and arrogance prevent the approach of sincerity and truth. The sycophant and the slave then only find admission, and all other men are kept at a distance.

O my brothers and sisters! They who generously shower benefits on their fellow-creatures, seldom fail of inspiring the great bulk of them with a benevolent regard for their benefactors, and often receive returns of kindness which they never expected. Mercy is of all other virtues the most likely to kindle gratitude in those to whom it is extended, and it is difficult to find an instance of a conqueror who ever had occasion to repent of his humanity and clemency. There is no person in the world so little, but even the greatest, may at some time or other, stand in need of his assistance; and consequently, it is good to shew favour, when there is room for it, towards those who fall into our power. As the lowest people in life may, upon occasion, be able either to serve or hurt us, it is as much our interest as our duty to behave with good-nature and lenity towards all with whom we have any intercourse. A great soul is never so much delighted as when an opportunity offers of making a return for favours received; and a sensible man, however exalted his station, will never consider himself secure from the necessity of accepting a service from the poorest.

Listen to this apologue,

Mr Leo, the lion, having laid down to take his repose under the spreading boughs of a shady tree, a little Marmot scampered over his back and waked him. Upon which, starting up, he clapped his paw upon the little creature, and was just going to put him to death, when the little suppliant implored his mercy, begging him not to stain his noble character with the blood of so small and insignificant a creature.

“Pardon, O Master King,” cried the little creature, “Forgive me this time, I shall never forget it: and, insha Allah, I may be able to do you a favor in the future.” The Lion was so taken at the idea of the Marmot being able to help him. The poor little one begged. “Please let me go and some day I will surely repay you.” The Lion, touched with compassion, instantly released his little trembling captive.

Not long after, traversing the forest in search of his prey, he chanced to run into the toils of the hunters, and not being able to disengage himself, he set up a loud roar.

The Marmot, hearing the voice, and knowing it to be Mr Leo's, immediately repaired to the place, and bade him fear nothing, for that he was his friend. Instantly he fell to smart-work, and with his little sharp teeth gnawed asunder the knots and fastenings of the toils, and set the royal big one at liberty.

“You laughed when I said I would repay you,” said the little Marmot. “Now you see, even a small creature can help the big Lion.” Mr Leo smiled, moved his head, motioned for the little one to climb on his back, and said, "Let's sing and go home!" Then they sang a song from the Land of Fujiyama, the land with the tallest mountain and known for its graceful conical form,

繰り返すあやまちの　そのたびひとは

[Everytime we fall down to the ground we look up to the sky above]

ただ青い空の　青さを知る

[We wake to it's blueness, as if for the first time]

果てしなく　道は続いて見えるけれど

[Though the road is long, lonely and the end far away, out of sight]

この両手は　光を抱ける

[I can, with these arms, embrace the light]

さよならのときの　静かな胸

[As I bid farewell my heart stops, tenderly I feel]

ゼロになるからだが　耳をすませる

[My silent empty soul begins to listen to what is real]

生きている不思議　死んでいく不思議

[The wonder of living, the wonder of dying]

花も風も街も　みんなおなじ

[The wind, town, and flowers, we all dance in unity]

ラララララララララ・・・・・・・・・

[La la la la la la la la la la... ] *)

As a closing words, Professor Nightingale summed up, "O my brothers and sisters! We, are all the same. Everyone has need of another. Few are so small, or weak, but may assist us in distress. Nor shall we ever, if we’re wise, suppress and repress. And Allah knows best."

References :
- Shaykh Safiur-Rahman Al-Mubarakpuri, Tafsir Ibn Kathir (Abridged) Volume 10, Darussalam
- Thomas Bewick, Bewick's Select Fables, Bickers & Sons

*) "Itsumo Nando Demo (Always With Me)" written by Youmi Kimura & Wakako Kaku

Bahasa

Mural, Mural on the Wall!

It's time for Manakin, to speak up. After greeting with a salaam and conveying the opening kalimah, he said, "O my brothers and sisters! Flattery is not based on knowledge of the good, but on guessing. It ignores what is best, but gives the impression of doing good. Its sole aim is causing pleasure, regardless of the moral cost.

Plato judges flattery harshly, describing it as ‘mischievous, deceptive, disgraceful and ill-bred.’ Plato’s main insight is this: flattery leads to the replacement of a human good by a barely distinguishable substitute. Its most salient feature is the corruption of the flatteree. This corruption is achieved through the seductive power of flattery: its appeal to the pleasure derived from the adulation of others, vanity, and the promise it holds for a genuine personal relationship of the types that normally serve as background to honest compliments and constructive criticisms. The manipulative flatterer knows his victim, understands him, tempts him, and accordingly, manipulates him. Note that vices, usually involve self-corruption, that is, forms of behavior which destroy the integrity or harmony of the agent’s soul. But flattery—unlike ordinary deception, which harms the victim’s interests—corrupts the personality of the other: it traps the addressee in a condition of self-delusion, and sometimes, self-deception, when that addressee innocently trusts the friendship and complimentary attitude of the flatterer.

Flatterer, deceives, and possibly corrupts, the flatteree by appealing to his vanity. Flatterer, not only sacrifices her own self-respect, and perhaps, personal relationships for material gain, but also creates and exploits the lack of self-respect, that gives rise to the vices of the obsequious flatterer and of the flatteree.

In Arabic, there are terms, such as, "Mujamalah," which, means to say nice words that show much respect to someone; "Itraa’," is to mention the best traits in someone to him or to her. For example, when a poet mentions the best traits in a king, we say that, such a poet, is practicing itraa’ for the king. The term, similar to ‘flattery,’ is called "Tamalluq," which means practiced flattery, as being nice to a person and saying sweet things to her, unsincerely.

Nifaq—hypocrisy—have been comprehensively highlighted in the Quran and Sunnah, due to the dangers of the hypocrites, and the harm they could do to individuals, groups, organizations, or the society as a whole. Nifaq means showing something opposite to what is hidden. The concept of nifaq, was mentioned in Quran, as Allah says,

الْأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ مَا أَنْزَلَ اللَّهُ عَلَىٰ رَسُولِهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ

"The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] Allah has revealed to His Messenger. And Allah is Knowing and Wise." [QS. At-Tawbah (9):97]

Here, it is worth mentioning that Aa’rab—mentioned in the verse, translated as Bedouins, Arabs of the desert—are different from Arabs. Arab is called Arabi, in Arabic, while Arab of the desert, is called Aa’rabi.

Nifaq, is more comprehensive concept, even the gestures of the so called flatterer, is also mentioned in Nifaq discussion. Allah says,

وَمِنَ ٱلنَّاسِ مَن يُعْجِبُكَ قَوْلُهُۥ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيُشْهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلْبِهِۦ وَهُوَ أَلَدُّ ٱلْخِصَامِ

"And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents." [QS. Al-Baqarah (2):204]

"Mudahana," is showing pleasure to disobedience without any denial, for the sake of worldly interests. Once, our beloved (ﷺ), said,

إِذَا رَأَيْتُمْ الْمَدَّاحِينَ فَاحْثُوا فِي وُجُوهِهِمْ التُّرَابَ

“When you see those who flatter others, throw sand in their faces.” [Sahih Muslim]

The Prophet (ﷺ), did not accept flattery as it is not sincere, and ordered us to throw dust in the faces of those who flatter. When a man praised another in the presence of Ibn 'Umar, he began tossing dust in the direction of his face, saying, "The Prophet of Allah(ﷺ) said, 'If ever you encounter those who flatter, throw dust in their faces".

'Adi ibn Artah said, "If ever one of the Companions, was praised, he would say, 'O Allah, do not take me to task for what they say and forgive me for what they do not know about."

"Mudarrat," is different from Mudahana. This is when we are nice to someone, but not at the sake of our deen, in order to get some worldly benefit. An example is, using your worldly position to help others. This is not blameworthy.

There are two diseases of heart caused by flattery over the flatteree : kibr and 'ujb.

Kibr is the word for pride and arrogance, haughtiness, conceit, condescension - considering oneself better and superior than others. It is the source of many evils and is known to be the main cause of hatred and disunity in society. It is also a major sin.

Our beloved (ﷺ) says,

مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ أَكَبَّهُ اللهُ عَلَى وَجْهِهِ فِي النَّارِ

"Whoever has the weight of a mustard seed of Kibr in his heart, Allah will throw him down on his face in Hellfire.” [Musnad Ahmad; Sahih according to Al-Arna’ut]

Kibr is the name of a psychic state in which a person feels a sense of superiority and behaves high-handedly with others. Its signs are discernible in his actions and its symptoms are clearly noticed by others by which they know that he is proud. Kibr is something different from `ujb.

Our beloved (ﷺ) says,

لَوْ لَمْ تَكُونُوا تُذْنِبُونَ لَخَشِيتُ عَلَيْكُمْ مَا هُوَ أَكْثَرُ مِنْهُ الْعُجْبَ

“Were you not to sin, I would fear for you what is even worse: al-'Ujb.” [Musnad al-Bazzār; Hasan according to Al-Albani]

`Ujb consists of self-love and conceit, and the meaning of kibr is to consider oneself superior to others. When someone perceives a merit in himself and is overcome by a sense of pleasure, exultation, and vanity, that state is called `ujb. And when he considers others to be lacking in the imagined merit within himself, he perceives himself to be superior. This perception of superiority and supremacy over others causes in him a state of vanity which is pride. Kibr, in this sense, is an inner state, and when its effects are reflected in his behaviour and his speech, it is called takabbur. In short, the self-indulgent person becomes self-seeking, and his self seeking tendency grows into self-love, and when this self-love is filled to the brim it manifests itself as haughtiness and high-handed treatment of others.

O brothers and sisters! Flattery, can take place anywhere and with anyone. Even with kings and Sultans, there are those who flatter as well as those who are flattered. Flatterers and ‘yes men’ have always abounded near sources of power. Anyone who flatters others, will never be their true friends in bleak times. However, when one is financially rich or powerful, in terms of position, other people would tend to be close to them. Contrarily, if one becomes poor, people would tend to be far away. The true friend, is the one who helps us, when we are in need, and the one who will be torn, due to pain he feels, just because we are in pain.

And finally, listen to this apologue,

One bright morning, in the Land of Ludicrum, Master Austus, the Fox, was walking home after attending the Independence Day ceremony. His heart was rejoicing, last night he dreamed of meeting a kumiho, who flattered him. The feeling of pleasure, was so completed during the ceremony, his speech flattered by the stakeholders.

The pleasure made him hungry. As Master Austus was following his sharp nose through the wood in search of a bite to eat, he saw Miss Cornix, the Crow, on the limb of a tree overhead.

What caught his attention this time, and made him stop for a second look, was that the lucky Miss Crow held, a bit of cheese in her beak. “No need to search any farther,” thought sly Master Austus. “Here is a dainty bite for my breakfast.” Up, he trotted to the foot of the tree in which Miss Cornix was sitting, and looking up admiringly, he cried, “Good-morning, beautiful creature!” Miss Cornix, her head cocked on one side, watched Master Austus suspiciously. But she kept her beak tightly closed on the cheese and did not return his greeting.

“What a charming creature she is!” said Master Austus. “How her feathers shine! What a beautiful form and what splendid wings! Such a wonderful Bird should have a very lovely voice, since everything else about her is so perfect. Could she sing just one song, I know I should hail her Queen of Birds.” Listening to these flattering words, Miss Cornix forgot all her suspicion, and also, her breakfast. She wanted very much to be called Queen of Birds. So, she opened her beak wide, to utter her loudest caw, and down fell the cheese straight into the Fox’s open mouth. “Thank you,” said Master Austus sweetly, as he walked off. “Though it is cracked, you have a voice sure enough. But where are your wits?”

The flatterer lives at the expense of those who will listen to him.

However, the joy did not last long. In front of a wall, he was sitting on the ground, crying. A stranger asked him what's wrong. He pointed to a bridge and said, "See that bridge? I built that. But do they call me the Builder? Nooo," and then, he pointed to the toll road and said, "I also made it! But neither they call me the Erector." The stranger asked, "What you have built, does it benefit them?" He started crying again, and pointed out a gaffitti mural on a wall. The stranger started to observe the wall: an image of man was plastered, and below it, a view lines of stories read. "The Queen were curious, "Mural, mural on the wall, who's the fairest of them all?" The mural, answered, politely, “404 Error! The page has been removed.”

And Allah knows best."

References :
- Yuval Eylon & David Heyd, Flattery, International Phenomenological Society
- Ismael Abu Jaradi & Suhailiza Md. Hamadani, Flattering, Flattery, and Hypocrisy : A Closer Look at Theese Meaning in Al-Quran, Al-Sunnah, and the English Literature, Al-Qanatir
- Samuel Croxall, DD, Fables of Aesop and Others, Simon Probasco

Bahasa

The Farmer, the Courtier and the Apes

Heron, who usually lives in silence, started to speak, once more, "They that love flattery—as it is to be feared, too many do—are in a fair way to repent of their foible at the long run. And yet, how few are there—among the whole race of mankind—who may be said to be full proof against its attacks?

What is flattery? Unlike servility, which is a general psychological disposition, flattery consists of an overt communicative act which is essentially ‘propositional.’ An act of flattery, typically makes use of excessive commendatory language in describing the qualities or record of another person for the purpose of creating a favorable attitude in that person towards the flatterer.

In one sense, an act of flattery, is very similar to bribery, using words rather than money or goods, and appealing to the addressee’s vanity, rather than to his material self-interest. Do you remember the story of the he Farmer, the Courtier and the Apes, told by your grandfather?

There were two men, travelling together, one was a Courtier, the flatterer, and an unadorned Farmer, always told the truth. Their journey led them to the land of the Apes. There was a whole crowd of Apes, and one of them, a bigger one, noticed the two men. The big ape, who was seemed to be their leader, summoned that these two men, be detained. Since he wanted to know, what these two men, thought about him, he commanded all his member, to stand before him, in a long-line to his right, and to his left, while a seat was prepared for him to sit on—this one big fella, had once seen an Emperor, so he was ordering to all his apes, to line up for him in the same way.

The two men, were then told to come forward, into the midst of the apes. So, the big ape inquired, 'Who am I?' The Courtier said, 'O sire, thou art the Emperor!' Then the ape asked, 'And those whom you see standing before me: who are they?' The man answered, 'Thy noble companions, thy chancellors, thy officials and the commanders of thy armies!' Because these lies flattered the ape and his fellows, he send out the man be showered with presents. All the apes were fooled by his flattery. Meanwhile, the farmer, who always told the truth, thought to himself, 'If that scoundrel liar received such rewards for telling lies, then surely, I will get even greater reward for telling the truth.' The big ape, interrogated the farmer, 'Now, you tell me who I am, and who are those whom you see standing before me?' And the man, who always loved the truth and had never lied, replied, 'You are simply a monkey, and all of these similar simians, are monkeys as well!' The big ape got irate, immediately summoned the apes to attack the farmer with their teeth and claws, for he had spoken the truth. Indeed, the truth, often hurts.

Suddenly, there was a gunshots, the apes ran helter-skelter. A hunter, approached, and freed them. After seeing the farmer's injury, he said, "Both of you, wait here, I will seek help." Then, he left.

Apparently, the drama wasn't over, yet. A panther, which had been lurking all along, jumped right in front of them, who were standing stiff, helpless. The Panther asked the Farmer, "What's the matter with you?" The farmer, recounted what had happened, truthfully. So, he was released.

The Panther looked at the courtier and snarl, "All human beings, are prone to suppress information that would undermine the sincerity of their admirers’ motives. People of status and power, are natural objects of flattery. From experience, they are often aware of this susceptibility and become suspicious of expressions of praise. Sometimes, the suspicion becomes tragically sweeping, that is to say, such people cannot accept any compliment on face value and completely disregard positive judgments about themselves. But most people still believe that they can make the distinction between, flattering words and real praise. This is why flattery always has some chance of success, even with people who seem to be completely immune to it. But apparently, that doesn't apply to me!"  

The courtier begged for mercy, "Please, end up my misery by setting me free!"

For a wicked man, who loved to tell lies and to make trouble, attacking honesty and truth, the end of his life, was not as pleasant as living in the palace.

There are, however, two related differences between bribery and flattery. First, bribery is typically a ‘deal’ between the two parties, the conditions of which are laid on—or under—the table. Second, the currency used in bribery is ‘real’—its value is undiminished by its use. The first difference, then, is that flattery is a surreptitious form of deception, and its success as a manipulative act is conditioned by the partial lack of awareness on the part of the addressee about its nature. Flattery succeeds only if the flatteree believes the flatterer has made an honest compliment. Since it is the perception in the eyes of the flatteree that matters, flattery may consist of a statement known to its utterer to be completely untrue, or at least, over-inflated in its positive evaluation of the addressee.

The second difference, concerns the speech act of flattery. The flatterer uses a compliment, in order to endear oneself to the flatteree, who is unaware of its phony nature. If A bribes B with 100 genuine gold coins, the value of these coins remains the same. Not so in the case of flattery. Flattery, accordingly, is to compliments, as lying is to assertions.

A similar argument can be applied to compliments, which are very similar to, if not a type of, assertions. Like complimenting, flattery makes positive assertions about another person. However, unlike someone who pays an honest compliment, the flatterer’s aim is to win the flatteree’s favor. Consequently, even if one flatters by uttering a compliment she knows to be true, the assertion does not transmit knowledge. This is so even if the flatterer uses a true compliment on purpose, is a reliable judge of the matter at hand, and has a reputation for being reliable. The reason is, that the flatterer is unreliable in another sense: he would not have made the compliment unless he wanted to gain something from the flatteree and might just as well have made a false compliment if such a compliment were useful and available. Therefore, the fact that one is flattering, nullifies the value of the compliment as a compliment. Unlike the currency used in bribery, that used by the flatterer is, by definition, counterfeit. An act of flattery, then, is an act of deception designed to win over the flatteree. In this respect, it seems morally indistinguishable from any other act of deception.

Like adulation, flattery is made from a position of inferiority or need—material or psychological. But unlike compliment, flattery is necessarily disingenuous. And, as is not the case with servility, the flatterer wishes to break to some extent the hierarchical relationship rather than acknowledge it. Aristotle, somewhat artificially—as he himself admits—tries to apply his model of virtue to flattery, suggesting that, it belongs to the sphere of social intercourse, in general, and to the agreeable in the business of life. Aristotle’s general formula, and the distinctions between flattery and complimenting, and between flattery and servility, lead to a general mapping of the two ideal types of flattery, or rather the two extreme poles on a continuous spectrum. The first may be called ‘the manipulative;’ the second, ‘the obsequious.’ The first corresponds to Aristotle’s description of excessive friendliness, aiming at one’s own advantage; the second, to the person who suffers from the same excessive need but has ‘no end in view.’ In zoological metaphor, the two forms of flattery are captured by ‘snake’ and ‘dog,’ respectively. Shakespeare uses ‘dog’ in this context.

The flatterer of the first type acts with cool design, aiming at achieving a particular favor or personal benefit, as a consequence of the favorable attitude the flatteree would presumably develop towards her. A clear illustration would be flattery in politics. Manipulative flattery is the mirror image of tact. Tact is the art of leaving certain things unsaid with the aim of sparing the addressee embarrassment. Flattery is saying things which should better have not been said. Both are ways of smoothing social relations, but tact is a virtue of introverted restraint which takes as its goal respect for the other, while flattery is a vice of extroverted deception. Both the tactful person and the flatterer are sensitive to the addressee’s self-image and honor, but the one respects it while the other manipulates it. In contrast to mere politeness, which is conventional and hence not considered subject to the norm of truth, both tact and flattery can operate only on the basis of the other party’s unawareness of the deviation from it. The vice of the flatterer relies on, or turns to, the susceptibility of the flatteree. Like tact, successful flattery requires a particular knowledge—knowledge of the flatteree, his vanity and ambition, as well as the ability to make the compliment sound real, convincing, honest and well-founded. But unlike tact, this knowledge is used to further the flatterer’s own aims, not to spare the addressee embarrassment.

This first type, could be described as cynical, the obsequious as pathetic. It is usually indignation, since it involves deception and consists of an immoral attempt to achieve something the flatterer does not deserve. If successful, the flatterer might attain something which is unjust—like a higher grade in school, a promotion in the office—in a way which is unfair, even harmful, to third parties. Typically, indignation is absent when we consider the initial inequality to be unjust and the benefits sought by the flatterer deserved, or when we find the flatterer amiable and the flatteree repugnant or ridiculous. Flattery can even serve as a means of exposing illegitimate hierarchy. Such cases are the stuff of comedy rather than of tragedy.

Flattery of the second type is psychologically more complex. It is an attempt to create some personal relationship in order to partly overcome a hierarchical gap. Unlike the manipulative kind, it is partially sincere and does not seek ‘material’ benefit, but only personal attention and reciprocal appreciation.

This second form of flattery, is aversion, and perhaps even pity, since although we do not stand to lose anything from the act, we judge its agent seriously defective in character. The two forms of flattery, address the inequality of power and status between the two parties in different ways. The manipulator tries to circumvent its implications by achieving his goals indirectly. The groveling flatterer does not accept the gap, but rather tries to transform the impersonal hierarchical relation into a personal, more egalitarian one. Unlike the manipulator, he seeks personal attention and friendship. Typically, even if we pity this type of flatterer, condemn the circumstances that lead him to flattery, and recognize the validity of his need, it is difficult to ‘side’ with such a character, who demonstrates his weakness and lack of selfrespect.

Aristotle views both types of flattery as manifestations of excessive friendship. This characterization is not very informative, and at first glance seems simply false, in particular as far as the cynical flatterer is concerned. Let us consider the manipulative type of flatterer and his effect on the flatteree. From the point of view of his metaphysically-based morality, Plato despises flattery for its being fake, that is, parasitical on truth. It has the appearance of reality but is illusory. It is based on the power of pleasure bestowed on the addressee, rather than on her good.

Wiliam Shakespeare, highlighted the ‘flattery’ phenomenon, beautifully, in the last part of his poem, "The Passionate Pilgrim,"

Every one that flatters thee

Is no friend in misery.

Words are easy, like the wind,

Faithful friends are hard to find:

Every man will be thy friend,

Whilst hast wherewith to spend;

But if store of crowns be scant,

No man will supply they want.

He that is thy friend, in thy in deed:

He will help thee, in they need:

If thou sorrow, he will weep;

If thou wake, he cannot sleep;

Thus, of every grief in heart

He with thee doth bear a part.

These are certain signs to know

Faithful friend from flatt’ring foe.

"And Allah knows best."

References :
- Yuval Eylon & David Heyd, Flattery, International Phenomenological Society
- Laura Gibbs, Mille Fabulae et Una: 1001 Aesop’s Fables in Latin, Lulu Publishers

Bahasa

Amicus Certus In Re Incerta Cernitur

"A friend in need is a friend indeed!" heron's voice echoed to the entire room.

"Ehm, sorry my brother!" someone's voice brought him to mind, "Please, don't get too closer to the mic!" a voice whispered. Heron turned around, it was Shama,' smiling. Heron nodded. Walking down from the podium, Shama' stopped, "Oh ... and... don't forget to greet with a salaam and the opening kalimah!" Heron nodded again, "Of course, I was translating the theme!" Shama' smiled, then went down, hurried.

After greeting with a salaam and conveyed the opening kalimah, he got on with, "Though nothing is more common than to hear people speak about friendship, it is scarce and so hard, to find a true friend, who will assist us, in the time of danger and difficulty. All the declarations of kindness which are made to an experienced man, though accompanied by a squeeze of the hand, and a solemn asseveration, should leave no greater impression upon his mind, than the whistling of the hollow breeze which brushes one’s ear with an unmeaning salute, and is presently gone.

The point is, never trust a friend who deserts you, in times of trouble. Let's see it in a clearer picture. Listen to this,

One morning, two Bedouin guys, were setting up from Vanice to Rome. They headed to Rome by train, a slower train. It took six hours to Rome, but, the trip, seemed not to go on smoothly. The train had to stopped, because of a technical problem. They decided to wait in the dining car, having their lunch. They sat vis-a-vis and, not far from their seat, another two guys, from the clothes they wore, it looked, they were Pakistanis. Having their coffees, one Pakistanis told his guy, "Humans have always been social creatures and, in need of friends and companions. Much of our lives, is spent in interaction with others. For us Muslims, who are living in a society where we are clearly a minority, the issue of choosing right companions is essential for preserving our Deen. Befriending righteous and virtuous Muslims is an essential means for staying on the Straight Path. Strong individuals, on the other hand, are the core of a strong community, something that Muslims should always strive for.

We all know that, we were created for a specific purpose, and that Allah, the Most High, has given us life in order to test us. None of us, will deny that we are here for a relatively short period of time, and that we shall meet Allah, one Day.

Once we know our purpose and our goal, we should seek ways to achieve them, so as to benefit our own selves. All of us believe that Allah has sent us a Messenger (ﷺ) and revealed to us the Qur'an, the Best of Wisdom.

Instead of making friends with the misguided ones, we should befriend the righteous, and treat the rest in a gracious and just manner. Staying on a sufficient distance is necessary, yet treating everybody in a noble and kind manner is required.

The Prophet (ﷺ) said,

إِنَّمَا مَثَلُ الْجَلِيسِ الصَّالِحِ وَالْجَلِيسِ السَّوْءِ كَحَامِلِ الْمِسْكِ وَنَافِخِ الْكِيرِ فَحَامِلُ الْمِسْكِ إِمَّا أَنْ يُحْذِيَكَ وَإِمَّا أَنْ تَبْتَاعَ مِنْهُ وَإِمَّا أَنْ تَجِدَ مِنْهُ رِيحًا طَيِّبَةً وَنَافِخُ الْكِيرِ إِمَّا أَنْ يُحْرِقَ ثِيَابَكَ وَإِمَّا أَنْ تَجِدَ رِيحًا خَبِيثَةً

"“Verily, the parable of good company and a bad company, is only that of a seller of musk and a blacksmith. The seller of musk, will give you some perfume, you will buy some, or you will notice a good smell. As for the blacksmith, he will burn your clothes, or you will notice a bad smell.” [Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim]

Instead of sitting with those who do evil, commit a lot of sins and other bad deeds, having companions who are good, who have noble manners, piety, knowledge and good culture, will grant us, their virtue. A scholar said, "Keeping good company with the pious, results in attainment of beneficial knowledge, noble manners and righteous actions, whereas keeping company with the wicked, prevents all of that."

Ali Ibn Abi Talib, radhiyallahu 'anhu, says that any friendship for other than Allah, is turned into enmity, except what was in it for Allah. Two who are friends for Allah's sake; one of them dies and is given good news that he will be granted al-Jannah, so he remembered his friend and he supplicated for him, saying, "O Allah, my friend used to command me to obey You and to obey Your Prophet (ﷺ), and used to command me to do good, and to forbid me from doing evil. And he told me that I will meet You. O Allah, do not let him go astray after me, until you show him what you have just shown me, until You are satisfied with him, just like You are satisfied with me." So he is told, "Had you known what is written for you friend, would you have laughed a lot and cried a little." Then his friend dies and their souls are gathered, and both are asked to express their opinions about each other. So each one of them says to his friend, "You were the best brother, the best companion and the best friend."

And when on of two disbelieving friends dies, and he is given tidings of Hellfire, he remembered his friend and he said, "O Allah, my friend used to order me to disobey You, and disobey Your Prophet (ﷺ), and commanded me to do evil, and forbade me from doing good, and told me that I would not meet You. O Allah, do not guide him after me, until you show him what you have just shown me and until you are dissatisfied with him just like You are dissatisfied with me." Then the other disbelieving friend dies, and their souls are gathered, and both are asked to give their opinions about each other. So each one says to his friend, "You were the worst brother, the worst companion and the worst friend."

"A believer is the mirror of his brother," and if he sees any faults in the other believer, he draws his attention to it, helps him to give it up and helps him wipe away any evil that he may have. Anyone who criticises you, cares about your friendship. Anyone who makes light of your faults, cares nothing about you."

Our two guys, paid attention to the Pakistanis, word by word. And so, they mutually promised, to stand by each other, in any danger, they should lend each other aid.

An announcement was heard, the train would stop for another four hours. Those who didn't mind to wait, were welcomed in the diner car, whilst those who wish to continue their journey, were allowed to walk to the train station, for it was nearby. However, they were warned to be careful, as a bear had escaped.

Our two guys decided to walk. So, they proceed, but had not gone far, a savage Bear rushed out from a thicket and stood in their path. One of the Bedouin, a light, nimble fellow, got up into a tree.

The other, fell flat on his face and held his breath. The Bear came up and smelled at him, thought he was dead, went off again somewhere.

The man in the tree came clown, and rejoining his companion, asked him, with a mischievous smile, what was the wonderful secret that the Bear had whispered into his ear. “Why,” replied the other, sulkily, “He told me, to take care for the future, and not to put any confidence in such cowardly rascals, as you are.”

Heron concluded, "Misfortune, tests the sincerity of friends. Never trust a friend who leaves you when trouble approaches. He that succours our necessity, by a well-timed assistance, though it were not ushered in by previous compliments, will ever after be looked upon as our friend and protector; and, in so much a greater degree, as the favour was unasked and unpromised; as it was not extorted by importunities on the one side, nor led in by a numerous attendance of promises on the other. Words are nothing, till they are fulfilled by actions; and therefore, we should not suffer ourselves to be deluded by a vain hope, and reliance upon them. And Allah knows best."

And with a soft 'kaark' call, he hummed,

Don't ever be lonely

Remember, I'll always care

Wherever you may be

Remember, I will be there

Don't ever be lonely

Remember, I will be there *)

References :
- Isa al-Bosnawi, Islam & The Concept of Friendship, Islam.com
- Samuel Croxall, DD, Fables of Aesop and Others, Simon Probasco
*) "I Will Be There" by Katie Melua

Bahasa

Avarus and His Gold

"It's time to say goodbye," said Chihuahua. "My session as for today is ended, I have to go home, to where I belonged," he proceeded. "O my brothers and sisters! I'd like to to remind all of you as well as myself, if you intended to do something, begin it with something good. Know that our action is the manifestation of our intention.

From the manners that Islam has taught us, is to begin our actions, by reciting Basmalah—mentioning the Name of Allah. For instance, Basmalah is recommended before starting a Khutbah. The Basmalah, is also recommended before one enters the place where he wants to relieve himself. Further, Basmalah is recommended at the beginning of ablution. The Basmalah is recommended before eating. Some of the scholars stated that Basmalah before eating, is obligatory. Basmalah before having sexual intercourse, is also recommended.

The purpose behind all of this, is far reaching and manifold. It brings Allah to mind, before one does the action; it prevents one from doing evil actions; it aids one in attaining Allah’s support and succour in that action; and ultimately, it reminds one of the purpose, the source of fulfilment, the source of blessings for that action and its final destination. About this final point, Allah says,

وَ اِنۡ مِّنۡ شَیۡءٍ اِلَّا عِنۡدَنَا خَزَآئِنُہٗ

"And there is not a thing but that with Us are its depositories ..." [QS. Al-Hijr (15):21]

Nothing is sought except from the One who possesses its depositories and treasures, the One in Whose hands, lie the keys to these treasures. Seeking things from anyone else is seeking something from one who does not possess them or possess any authority over them.

The Basmalah, is a manifestation of isti'anah, seeking help and support, meaning that the servant is seeking the aid of Allah in the action he is about to perform, thereby expressing his servitude to Him. In Basmalah, the Name of Allah is mentioned, hence, no matter what the servant intends to do, the Basmalah is applicable to it. When the servant wishes to do an action and says this statement, that action he is about to do, is implied in the sentence, and that, the action is to come in the sentence, for two vital reasons, to seek blessings by beginning with the name of Allah; and, to express the fact that the action is only for Allah. Therefore, it is as if the servant is saying, ‘I seek the help of Allah, with every Name of His, the All-Merciful, the Most Merciful, in the particular action I am about to do.

Every desired objective, that is not desired for His sake and is not connected in any form or fashion to Him, is temporary, and soon to disappear, for its final goal, is not with Him. The final goal, Lies only with the One to Whom all matters find their conclusion, terminating at His creation, will, wisdom, and knowledge. Therefore, He is the source of every desired matter.

But on the other hand, if you start with something bad, then the whole journey you take, you will live, full of evil. The final result that you will get, is evil as well. If you start with silliness, then you will live with silliness, and will also end up with silliness.

Listen to this story,

"Once upon a time, there lived Avarus, a very rich and wealthy man. He owned fields, farms and meadows. However, he appeared to live a simple life, hiding his abundant wealth. A part of wanting to be praised, he lived in a simple life. avoiding his relatives and neighbours, who lived in poverty, would come and ask for his money. When everything in his life, turned to gold, he became greedy. He continued to accumulate wealth, counting them without giving alms and help others in need. Until one day, the relatives and neighbours came, gave him advise, "O Avarus! Give sadaqah, then you will be happy!

A person will not benefit at all from one’s wealth, except for that which he spent in a good cause, for he will find it later on, and it will be included, amongst the deeds that will accompany him in his grave. As for the wealth that a person leaves for his heirs, then in reality it does not stay with him, and he was only temporarily holding that wealth for his heirs.

A person does not benefit from his wealth, except from what he puts forward for himself, and spends in the path of Allah. As for what he eats and wears, it is neither for him nor against him, unless he had a righteous intention.

As for a person that spends money for sins, then this is against him and does not benefit him. Likewise for what he stingily kept, and did not give the right of Allah regarding it. For this person, it will come in the form of a terrifying poisonous snake. It will follow him while he flees from it until it bites him. It will say, "I am your wealth, I am your treasure! He will put his hand out and it will bite it as a horse bites. If the treasure is gold or silver, the owner of gold or silver who does not pays its dues, except that on the Day of Judgement, metal plates will be heated up in the Hellfire, and will be branded on his side, forehead, and back. Every time the plates cool down, they will be reheated, on a day which is the length of fifty thousand years.

A man could be stingy in spending his wealth in the path of Allah, so he will see that wealth on the Day of Judgement, in the scale of another person who spent it as sadaqah. At that time, he will have great sorrow and regret, for this same wealth that entered his heir into Paradise was a cause for him to enter the Hellfire!

The intelligent person, is the one who give sadaqah of the wealth that he loves, so that he will find it in the next life. For the person who loves something, keeps it close to himself, and does not leave it to others so that he will regret when the regret will be of no benefit to him. Thus, whoever spends something today will benefit from it tomorrow, and whoever does not spend will come to find nothing, and he will have a great loss in the house of dwelling in the Hereafter."

Avarus reacted, harshly, he shouted, "Hey all of you! Save your salt, don't sprinkle it into the ocean, just put it in your pot. Because of what you have said, I know it all. If you want to give a Khutbah, do it in the Masjid!" while throwing them all away. The poor people, walked away and said, "Richness is not having many belongings, but richness is the richness of the soul!"

Disturbed, he hid himself, alone. And after forty days of contemplation, interspersed with watching soap operas, Avarus had an idea, which he thought, brilliant!  "Eureka!" he cried, imitating Archimedes. 

Avarus then sold all that he had, and bought lots of gold bullion. He buried the gold in a hole, in the ground by the side of an old wall.  Then he announced to his neighbors and relatives, he had no more money. But something's crap over there, said the neighbors, even though Avarus admitted he had no money, he just had his house painted, matched with the National Flag's color. It seemed that the painting cost, was sufficient for feeding his relatives. 

Everyday, Avarus went to the spot, dug up the treasure and counted it piece by piece, to make sure it was all there. He made so many trips that one of his workmen, observed his frequent visits to the spot, and decided to watch his movements. He soon discovered the secret of the hidden treasure, and one night, quietly digging down, came to all of the gold, and stole it.

As I said, if you began something with a silly thing, you will come with silly things, and end up with silliness . When Avarus discovered his loss, he was overcome with grief and despair. He groaned and cried and tore his hair.

Not far from where Avarus was, two Gujarati merchants, were having a little talk. One was talking to the other, "Of all the appetites to which human nature is subject, none is so lasting, so strong, and at the same time so unaccountable as that of avarice. Our other desires generally cool and slacken at the approach of old age; but this flourishes under grey hairs, and triumphs amidst impotence and infirmhy. All our other longings, have something to be said in excuse for them, let them be at what time of life soever. But it is above reason, and therefore truly incomprehensible, why a man should be passionately fond of money, only for the sake of gazing upon it. His treasure is as useless to him as a heap of oyster-shells; for though he knows how many substantial pleasures it is able to procure, yet he dares not touch it; and is as destitute of money, to all intents and purposes, as the man who is not worth a groat. This is the true state of a covetous person; to which one of the fraternity may possibly make this reply, that when we have said all, since pleasure is the grand aim of life, if there arises a delight to some particular persons from the bare possession of riches, though they do not, nor ever intend to make use of them, we may be puzzled how to account for it, and think it very strange, but ought not absolutely to condemn the men who thus closely, but innocently, pursue what they esteem the greatest happiness. True; people would be in the wrong to paint Covetousness in such odious colours, were it but compatible with innocence. But here arises the mischief, a truly covetous man will stick at nothing to attain his ends; and, when once avarice takes the field, honesty, charity, humanity, and to be brief, every virtue which opposes it, is sure to be put to the rout."

The two merchants heard Avarus' crying and asked what had happened. “My gold! O my gold!” cried Avarus, wildly, “Someone has robbed me!”

“Your gold! There in that hole? Why did you put it there? Why did you not keep it in the house where you could easily get it when you had to buy things?”

“Buy!” screamed Avarus angrily. “Why, I never touched the gold. I couldn’t think of spending any of it.” One of the merchants, picked up a large stone and threw it into the hole. “If that is the case,” he said, “Cover up that stone. It is worth just as much to you as the treasure you lost! Wealth not used is wealth that does not exist. A possession is worth no more than the use you make of it.” And the other merchant, gave him a pouch. Avarus asked, "What's this?" The merchant said, "Salt, put it in your pot!" Hearing that, Avarus burst into tears. The two Gujarati merchants, then abandoned Avarus, who was, like a child swaying in shrieks, "If only I had listened to my neighbors and relatives!"

Everything that is loved—if it is not loved for His sake, then this love is nothing but distress and punishment. Every action that is not performed for His sake, then it is wasted and severed. Every heart that does not reach Him, is wretched and veiled from achieving its success and happiness. Therefore, Allah has gathered everything that could be desired and He has gathered everything that is done for His sake. Ibn Mas'ud, radhiyallaahu 'anhu, said, "Whosoever wishes to the saved from the nineteen Angels over Hellfire then let him recite, ‘bi-smi llāhi r-raḥmāni r-raḥīmi."

O my brothers and sisters! After saying Basmalah, then close your affair, reciting "Hamdallah." By saying "Al-Hamdulillah," the servant is praising and thanking Allah Alone due to His greatness, unity, perfection, His Beautiful Names and Attributes, and His innumerable favours and blessings, that none can encompass save He. It is indeed an amazing statement that encompasses something that volumes would be unable to express and created intellects unable to enumerate!

O my brothers and sisters! When starting an affair which begin with Basmalah, equip yourself with knowledge in doing your affair, take-care of common-sense as a way to nourish a sound heart, empower the mind to achieve wisdom, to give birth to various policies in all your affairs. Then, when your affair is finished, close it with Hamdallah. And when your business with your life has come to an end, then close it by saying, "La ilaha-illa Allah" - None has the right to be worshiped but Allah," as our beloved (ﷺ) says,

مَنْ كَانَ آخِرُ كَلاَمِهِ لاَ إِلَهَ إِلاَّ اللَّهُ دَخَلَ الْجَنَّةَ

"If anyone's last words are " لاَ إِلَهَ إِلاَّ اللَّهُ" he will enter Paradise.” [Sunan Abi Dawud; Sahih by Al-Albani].

All praise belongs to Allah!

And Allah knows best!"

Chihuahua then standing tall on the podium, bowed his head to show a respect, then stepped down, followed by "standing-up" of the birds, chirping,

Time to say, "Goodbye!"

Horizons are never far

Would I have to find them alone?

Without true light of my own?

With you, I will go

On ships over seas

that I now know

No, they don't exist anymore

It's time to say, "Goodbye!" *)

References :
- Dar Us-Sunnah Qur'anic Colletion, The Spiritual Cures, translated by Abu Ramaysah, Dar Us-Sunnah
- Shaykh Safiur-Rahman Al-Mubarakpuri, Tafsir Ibn Kathir (Abridged) Volume I, Darussalam
- Abdullah Ibn Rajab Al-Hanbali, The Three That Follow To The Grave, Dar Us-Sunnah
- Ibn Muhammad Al-Muthlaq, The Good End, IIPH

- Rev. Geo. Fyler Townsend, M.A., Aesop Fables, George Routledge and Sons
*) "It's Time To Say Goodbye" by Hope Winter

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Nasreddin and The Philanthropist

Chihuahua carried on with saying, "Mr Himaar and Mr Berok were heading home. When the Jungle Kingdom appeared on the horizon, Mr Himaar said, "I'm feeling tired, would you like to stop for a while?" Mr Berok nodded, and after sitting under a shady tree, he muttered, "It is hard to escape from the opinions of the people!" "O Mr. Berok, instead of saying about something I don't understand, you'd better tell me a story!" Mr. Himaar responded. Mr. Berok nodded, "Listen to this!"

"One day, Nasreddin Hodja and his son, on the way back home. Instead of riding the donkey, Hodja preferred to go on foot, and had his son to ride it. On their way, some courtiers, who passed along, talked about them, "Look at the healthy young man! Like mostly the youth, have no respect for elders. He should be the one walking, not his poor father!"

When they had passed by these people, Hodja's son felt disturbed, and insisted his father to ride the donkey, and he'd prefer to walk. So, Hodja mounted the donkey, and his son, walking besides him. A few steps forward, they met without stopping, another courtiers, saying, "Well, look at that sad scenery! The poor little young guy, has to walk, while his sound father, rides the donkey!"

After they had passed by these people, Hodja told his son, "It's better for both of us, walking. Then no one will complain!" So, they went ahead, walking with the donkey. A little ways down the road, they met the other courtiers—you must have known, they were everywhere, creeping like parasites—quipping, "Take a look at those fools. Both of them, walking under this fierce blazing sunlight, neither are riding the donkey!"

Hodja turned to his son, saying, "It is complicated to escape from the opinions of men!"

Meanwhile, on the market, a merchant, who, not being a local, but happened to own a shop there, announced, "I would give away, all the gold of mine, to all the villagers!" he said loudly and excitedly. Standing next to him, a district commander, a village official, and a clerk.

However, the villagers, not so enthusiastic, instead of accepting, they mumbled, "Hmh! This happens often!" But otherwise, there were also those who welcomed the announcement with glee, you know who they were, right? Yes, the courtiers!—and indeed, that's how they were—They shouted, "Look, this master of philanthropic, more generous than you are, O villagers!"

The day turned into tomorrow, and tomorrow turned into day after tomorrow, the gold hadn't been served yet. Annoyed, the villagers complained to the local Judge. The Judge, immediately called the merchant. But somehow, the Judge, when the merchant came before him, just said, "If you are able to come up with a witness, then you will be released!"

So the merchant looked for a witness, and from some informations he collected, only one person could do it, as long as there were some silvers to give.

Nasreddin Hodja was lying in the shade of an ancient walnut tree. His body was at rest, but, something went wrong through his mind. Looking up into the mighty tree, he was thinking. "Was it indeed wise that such a great tree as this, be created, to bear only tiny walnuts as fruit? Behold the stout stem and strong limbs. They could easily carry the pumpkins that grow from spindly vines in yonder field, vines that cannot begin to bear the weight of their own fruit. Should not walnuts grow on weakly vines and pumpkins on sturdy trees?" the Hodja said.

So thinking, the Hodja dozed off, only to be awakened by a walnut, fell from the tree, striking him on his forehead. "O my Lord!" he exclaimed, seeing what had happened. "If the world had been created according to my meager wisdom, it would have been a pumpkin that fell from the tree and hit me on the head. It would have killed me for sure!"

Suddenly, the merchant came up, handing out a big pouch of silver coins, asked him to be the witness, saying, "If the judge asked you, 'Did this man give away all the gold coins?' Please tell him that I did." and in hurried, withdrew. The Hodja, speechless and confused, all he could do was, standing and scratching his head, "What's wrong with this man?"

They appeared before the judge. and the Hodja gave evidence that the man had indeed given away his "silver" coins. The judge accepted, and they were dismissed. Outside, the merchant wanted to know something, "Hodja Effendi, why did you say 'silver' instead of 'gold'?"

"If it is a lie," answered the Hodja, "Does it matter? A lie is a lie. A white lie is a lie. A half truth is a lie. Hiding the truth is a lie. A lie by omission is a lie. Once lie, is still a lie!"

Mr. Himaar laughed, so did Mr. Berok, laughing, not because of the story, but Mr. Himaar's braying."

"And Allah knows best."

Reference :

- Minyatur Yayinlari, 202 Jokes of Nasreddin Hodja, Amazon

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