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Sort order. Feb 23, Michel Van Goethem rated it liked it. On the Treatment of Miserliness and Greed - Al Ghazzali te Toes, Khorasan — 19 december Ik heb dit werk graag gelezen, vooral omwille van de vele anekdotes en ongehoorde verhalen over Jezus die zand in goud verandert.
Vices of the Power of Passion
Voor Ghazzali is ook dat hij een belangrijke soefi was, de tweede na Mohammad volgens de soefi-traditie. Weliswaar verzetten hij zich tegen de filosofie en veroordeelde Socrates, Plato en Aristoteles als goddelozen. Filosofie kon niet tot 'God' leiden, maar het was verlore On the Treatment of Miserliness and Greed - Al Ghazzali te Toes, Khorasan — 19 december Ik heb dit werk graag gelezen, vooral omwille van de vele anekdotes en ongehoorde verhalen over Jezus die zand in goud verandert.
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Filosofie kon niet tot 'God' leiden, maar het was verloren energie met filosofie bezig te zijn en de natuur te onderzoeken. Ata Turk heeft in de werken van deze anti-rationalist in Turkije verboden. Ata Turk was dan ook een verlicht man en nog een groot president tenzij me details onbekend zijn. Henah Balkhi rated it it was amazing Jun 27, Anisa rated it it was amazing Jul 20, Aziza Zaater rated it it was amazing May 15, Megan marked it as to-read Jul 17, N00gie marked it as to-read May 05, Maysoun marked it as to-read May 10, Umar Kholwadia added it Mar 29, There are no discussion topics on this book yet.
That is the enjoyment of the life of the world; but God-with Him is the fairest resort.
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Moreover, proper use of Divine blessings is also not an unworthy thing to do. However, what is undesirable is becoming attached to these things, and giving them a fundamental significance in one's life-an emphasis which may exceed even that given to God. But if these things do not take the place of God and were to be used as means of attaining self-development and acquiring nearness to God, not only this is not objectionable but highly desirable.
One who wakes up with his whole attention directed towards the world is cut off from God, and God shall make four qualities to accompany him: endless sorrow, never ending occupation, a neediness which is never relieved, and a hope which is never achieved. In order to cure this disease one must meditate on the fact that the good things of the world are transitory, and what remains for man are spiritual attainments, nearness to God, and the efforts made in preparation for the Hereafter. This vice is a branch of the disease of the love of the world, and whatever was said in praise and condemnation of the world could be said about riches.
There is, however, no contradiction between them; because those verses and traditions that condemn it, are meant to condemn riches which alienate man from God and the Hereafter; whereas those which praise wealth and riches refer to the wealth that serves to uplift human character and brings man closer to God. O believers, let not your wealth nor your children distract you from remembrance of Allah. Those who do so, they are the losers.
And in another verse, a nation is called to implore for God's forgiveness and the following favours are promised:.
Jamiatul saadat (collector of felicities)
And will help you with wealth and sons, and will appoint for you gardens,and will appoint for you rivers. And according to narrations, the Prophet S has been quoted as both praising and condemning wealth. The love of wealth and position nourish Hypocrisy nifaq just as plants are nourished by water. In any case, the proper and right kind of wealth is one which has been acquired in a legitimate manner, and which is used in God's good pleasure-such as for hajj, jihad, helping the needy, and all other kinds of charities aimed at public welfare.
Zuhd Abstinence : The opposite of cherishing the world is zuhd, which is abstinence from worldly affairs, both inwardly and outwardly, except for such things as are necessary for the purpose of acquiring the bounties of the Hereafter, and for attaining nearness to God. Abstinence from things which are "mushtabah," that is things which are not known with certainty to be forbidden, but which are suspect. Abstinence from everything except God;'i. In order to escape the Hellfire.
Holdings: Al-Ghazzali on the treatment of miserliness and greed
This kind of zuhd is called "zuhd al-Kha'ifin," or the "abstinence of the fearful. In order to gain God's good pleasure and to attain the joys of paradise. This kind of zuhd is called "zuhd al-rajin" or the "abstinence of the hopeful. For obtaining Divine communion. This is the highest aim and the most worthy form of zuhd, practised neither out of fear of hell nor desire for the pleasures of paradise.
It means being in possession of life's necessities and it has many degrees, at times leading, to great amount of wealth and hoarding of riches.
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The opposite of it is poverty and neediness, which means lack of life's necessities. If affluence is acquired through legitimate means, and the surplus wealth above his needs is spent for the sake of God and in the service of His creatures, it is considered as one of the virtues. If, however, it has been obtained through illegitimate means, through injustice and exploitation, and the affluent person is heedless of the needs of the deprived and the destitute, it will lead to his certain destruction.
No indeed; surely man waxes insolent, if he considers himself affluent. In the same way, poverty too, if accompanied by forbearance, resignation, and contentment leads man to spiritual edification; otherwise, it will also lead him to destruction. Greed is a condition which makes man dissatisfied with whatever he possesses and makes him yearn for yet more.
Greed is one of the worst of destructive vices, and is not limited to worldly possession, but also includes indulgence in food, sex and other things. The greedy man in his love of the world is like the silk-worm: the more it wraps itself in its cocoon the less chance it has of escaping from it, until finally it dies of grief. The opposite of greed is the virtue of contentment, which enables man to control his desires and to be content with having the necessities of life. One who has this virtue always lives honourably and respectably, as a free man; he is immune from the vices of affluence in this world and the consequent punishment in the Hereafter.
In order to free oneself from the vice of greed one must meditate on its evil and harmful consequences and realize that greed is a characteristic of animals, who recognize no restrictions for gratification of their sensual desires, and use all means to attain it. It is thus necessary for the individual to free himself from this vice and bring his rebellious self under control.
Caused by the love of the world, avarice is another type of moral vice, and is defined as having one's eye on the possessions of others.