#Ihya’ Ulum al-Din

[yaudahgituaja]

Al-Ghazali dan 5 Etika Mengkritik Penguasa di Era Digital

Ya Udah Gitu Aja – Salah satu ajaran penting dalam Islam yang tidak boleh ditinggalkan oleh umat Islam adalah saling mengingatkan atau saling menasihati kepada sesama, termasuk juga kepada para pemimpin (pemerintah). Dalam karyanya “Ihya’ Ulum al-Din” (Revival of the Religious Sciences), Al-Ghazali mengajarkan bahwa niat adalah faktor penting dalam segala tindakan, termasuk dalam mengkritik…

[saifbaghdadroleplay]

Al-Ghazali è considerato uno dei più importanti e profondi pensatori islamici di tutti i tempi.

La profondità, la potenza e la completezza del suo pensiero, contenute in una cinquantina di opere diverse, le più importanti delle quali sono Ihya 'Ulum ad-Din, Tahafut al-Falasifa e al-Munqidh min al-Dalal, sono studiate ancora oggi.

Ihya Ulum al-Din (o La rinascita delle scienze religiose) è probabilmente l'opera più importante e influente di al-Ghazali. Il libro è diviso in quattro parti, ognuna delle quali contiene dieci capitoli e tratta della conoscenza e dei requisiti della fede - purezza rituale, preghiera, carità, digiuno, pellegrinaggio, recitazione del Corano e altri principi e pratiche dell'Islam.

Inoltre, conciliò la shari'a e il misticismo sufi (i fuqaha' e i sufi) e contribuì alla diffusione delle confraternite sufi. Per il suo grande contributo alle scienze islamiche, è stato ampiamente considerato come il mujaddid (il rivivificatore o il riformatore islamico) della sua epoca.

Riconosciuto da Nizam al-Mulk, il vizir dei sultani selgiuchidi, nel 1091 fu nominato direttore del Collegio Nizamiyyah di Baghdad. Qui tenne lezioni di giurisprudenza islamica, confutò le eresie e rispose alle domande di tutti i segmenti della comunità.

Molti (come Neil deGrasse Tyson) ritengono che al-Ghazali abbia distrutto da solo l'età dell'oro islamica. Ma al-Ghazali scrive in Munkidh min al-Dalal (Liberazione dall'errore):

"È davvero un grande crimine contro la religione quello commesso da chiunque supponga che l'Islam debba essere difeso dalla negazione di queste scienze matematiche".

[anarcho-smarmyism]

"The Persian philosopher Abu Hamid Muhammed al-Ghazali was one of the most significant Islamic theologians of the eleventh century. In his book Ihya Ulum al-Din (The Revival of the Religious Sciences), he laid out guidance for Muslims that covered all areas of daily life . . . Among the many subjects that al-Ghazali addressed was appropriate clothing for different genders. Boys, he wrote, should wear only white. They should also avoid wearing variegated colors or silk -because those are associated with women, and with mukhannathun. . . The word mukhannathun is derived from words indicating pliability, suppleness and softness. . . It's not a neutral term, but a slur: the literary scholar Franklin Lewis translates it into modern English as 'fag'. It's difficult, however, to come up with an English translation that isn't appropriately gendered or equally pejorative: some historians translate it as 'effeminiate', others as 'beardless boy' or 'youth', none of which really capture its significations. FOr this was not just a gendered category, but a sexual one: it referred to AMAB people who were seen t obehave in a feminine way, to be attractive to men, and/or to be someone who was penetrated during anal sex with men (a bottom, in contemporary parlance).

Despite the pejorative force of the term used to refer to them, these people were not always a low-status group, and their femininity was not always understood as correlated with their sex life. Historian Everett Rowson has traced the stories of a loosely affiliated group of musicians in seventh-century Medina, one of the holy cities of Islam, located in the west of modern Saudi Arabia. The group were hired separately and together to sing at events, and they drew praise for their cheeky wit, their physical attractiveness and their musical skill. Their de facto leader, a musician called Tuways, was known for their musical and rhythmic innovation as well as for their feminine appearance. One proverbial expression used them as the benchmark for skillful composition in a type of quantitative syllabic meter called hazaj. . . used their gender as a benchmark: to be 'more effiminate than Tuways' became proverbial too."

-Before We Were Trans: A New History of Gender by Kit Heyam

[salaam-and-ilm]

Eunus-b- Obaaid said :

I found myself like a sleeping man in the world. He sees what he likes and does not like and then he wakes up from sleep in this condition. Similarly the people are asleep and rise up at death.

By: Imam al-Ghazālī. | Pg 164 of Book: Ihya Ulum Al-Din-Vol-III

[wisdomrays]

THE ORIGIN OF SUFISM: Part 2

After these great compilers came Hujjat al-Islam Imam al-Ghazzali, author of Ihya' al-'Ulum al-Din (Reviving the Religious Sciences), his most celebrated work. He reviewed all of Sufism's terms, principles, and rules, and, establishing those agreed upon by all Sufi masters and criticizing others, united the outer (Shari'a and jurisprudence) and inner (Sufi) dimensions of Islam. Sufi masters who came after him presented Sufism as one of the religious sciences or a dimension thereof, promoting unity or agreement among themselves and the so-called "scholars of ceremonies." In addition, the Sufi masters made several Sufi subjects, such as the states of the spirit, certainty or conviction, sincerity and morality, part of the curriculum of madrassas (institutes for the study of religious sciences).

Although Sufism mostly concentrates on the individual's inner world and deals with the meaning and effect of religious commandments on one's spirit and heart and is therefore abstract, it does not contradict any of the Islamic ways based on the Qur'an and the Sunna. In fact, as is the case with other religious sciences, its source is the Qur'an and the Sunna, as well as the conclusions drawn from the Qur'an and the Sunna via ijtihad (deduction) by the purified scholars of the early period of Islam. It dwells on knowledge, knowledge of God, certainty, sincerity, perfect goodness, and other similar, fundamental virtues.

Defining Sufism as the "science of esoteric truths or mysteries," or the "science of humanity's spiritual states and stations," or the "science of initiation" does not mean that it is completely different from other religious sciences. Such definitions have resulted from the Shari'a-rooted experiences of various individuals, all of whom have had different temperaments and dispositions, and who lived at different times.

It is a distortion to present the viewpoints of Sufis and the thoughts and conclusions of Shari'a scholars as essentially different from each other. Although some Sufis were fanatic adherents of their own ways, and some religious scholars (i.e., legal scholars, Traditionists, and interpreters of the Qur'an) did restrict themselves to the outer dimension of religion, those who follow and represent the middle, straight path have always formed the majority. Therefore it is wrong to conclude that there is a serious disagreement (which most likely began with some unbecoming thoughts and words uttered by some legal scholars and Sufis against each other) between the two groups.

When compared with those who spoke for tolerance and consensus, those who have started or participated in such conflicts are very few indeed. This is natural, for both groups have always depended on the Qur'an and the Sunna, the two main sources of Islam.

In addition, the priorities of Sufism have never been different from those of jurisprudence. Both disciplines stress the importance of belief and of engaging in good deeds and good conduct. The only difference is that Sufis emphasize self-purification, deepening the meaning of good deeds and multiplying them, and attaining higher standards of good morals so that one's conscience can awaken to the knowledge of God and thus embark upon a path leading to the required sincerity in living Islam and obtaining God's pleasure.

By means of these virtues, men and women can acquire another nature, "another heart" (a spiritual intellect within the heart), a deeper knowledge of God, and another "tongue" with which to mention God. All of these will help them to observe the Shari'a commandments based on a deeper awareness of, and with a disposition for, devotion to God.

An individual practitioner of Sufism can use it to deepen his or her spirituality. Through the struggle with one's self, solitude or retreat, invocation, self-control and self-criticism, the veils covering the inner dimension of existence are torn apart, enabling the individual to acquire a strong conviction of the truth of all of Islam's major and minor principles.

[wordsbyhisheart]

Imam Shaf’i رحمه الله once said,

“I noticed a number of Khorasan horses at the door of Imam Malik.

I have never seen any other horse better than them.”

I said to Imam Malik,

“How beautiful are they!”

“They are then gifts from me, to you.” Replied Imam Malik رحمه الله.

Imam Shaf’i رحمه الله suggested,

“Keep one of the horses for yourself, to ride on.”

Imam Malik رحمه الله replied,

“I shall be ashamed before Allah to tread with the hoof of any animal, least of all, burden the soil wherein lies Rasulullah صلى الله عليه وسلم.”

[Imam Ghazali’s ‘Ihya Ulum al Din]

[ulfarodia]

"Ketahuilah, setiap orang yang duduk di dalam rumahnya di manapun berada di zaman ini, tidak akan terbebas dari kemungkaran karena adanya sikap ketidakpedulian terhadap upaya meluruskan, mendidik, dan mengajak masyarakat kepada kebaikan. Kebanyakan masyarakat tidak mengerti syariat tentang syarat-syarat salat, sekalipun mereka tinggal di perkotaan, apalagi masyarakat yang tinggal di pedesaan dan pedalaman, baik bangsa Arab, Kurdi, Turkuman, dan lain-lain. Setiap faqih yang telah selesai menunaikan fardhu 'ain dan memfokuskan kegiatan-kegiatannya terhadap masalah fardhu kifayah, wajib untuk melebarkan kegiatannya kepada penduduk negeri yang bersebelahan dengannya, baik penduduk kota maupun pedalaman yang berbangsa Arab, Kurdi, dan lainnya; mengajar mereka tentang berbagai masalah agama, dan kewajiban-kewajibannya.

Mereka harus membawa bekal yang bisa mencukupi kebutuhannya dan tidak boleh makan dari makanan mereka karena kebanyakannya adalah hasil rampasan."

Imam Al-Ghazzali dalam buku Ihya' Ulum ad-Din dikutip dari buku Model Kebangkitan Umat Islam karya Dr. Majid 'Irsan al-Kilani

[skyswimmer]

Dalam hidup ini, ada hal-hal yang tak bisa sepenuhnya kita kontrol, yang tak sepenuhnya dapat kita prediksi, atau yang sepenuhnya tak terduga. Ketika semua itu datang ke hadapan kita, ke dalam hidup kita, kita pun terkejut dan tergetar, tak kuasa menghadapinya, atau "pasrah". Dalam kepasrahan itu kita hanya bisa diam. Atau mungkin salah satu sikap yang tepat adalah diam. Kita diam karena tak memahaminya, tak kuasa untuk memprediksi dan mengontrolnya.

Di sini diam bukan berarti pasif, menyerah, atau kalah, melainkan sebagai sikap kerendahan hati kita dalam menghadapi peristiwa atau suatu hal yang mengejutkan, menggetarkan, dan tak terduga, untuk membiarkannya menampakan dirinya yang sebenarnya. Membiarkan makna yang ada di balik peristiwa itu menyembul ke permukaan, untuk mempersilahkan hikmah itu keluar menghampiri kesadaran kita. Dan akhirnya kita bisa mengerti makna atau hikmah dari setiap kejadian itu, meski tentu saja tak seluruhnya dapat kita pahami. Selalu ada yang luput, yang lolos dari pemahaman kita.

"Diam adalah emas", salah satu peribahasa yang seringkali diucapkan oleh orang tua kita terdahulu. "Diam adalah emas" memiliki arti bahwa di dalam diam terdapat banyak kebaikan. Imam Al-Ghazali menyebutkan di dalam kitabnya Ihya' Ulum ad-Din bahwa di dalam pembicaraan terdapat bencana dan di dalam diam itu terdapat keselamatan. Dalam hal ini terlihat jelas keutamaan diam sangatlah besar. Bahkan Rasulullah Saw bersaba:

وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ اْلآخِرِ فَليَــقُلْ خَــــيْرًا أَوْ لِيَـصـــمُــتْ

“Siapa yang beriman kepada Allah dan hari akhir, hendaklah dia berkata yang baik atau diam.” (HR. Bukhari).

Diam dalam menghadapi setiap peristiwa yang mengejutkan, diam dalam menerima kesulitan, cacian, hinaan, atau bahkan kebohongan, diam dalam memahami setiap tanda-tanda kehidupan, diam dalam mendekatkan diri kepada Tuhan, adalah suatu sikap yang terpuji. Tapi bukan diam dalam kepasifan, semisal, menyerah atau putus asa, melainkan "diam yang tak benar-benar diam." Atau diam dalam kewaspadaan.

Semoga diam kita kali ini dalam menghadapi kejadian atau permasalahan yang konyol ini menjadi keutamaan kita di kemudian hari dan di hadapan Allah. Dan semoga Allah membalas diam kita, karena di dalam diam kita ada kepasrahan, keyakinan kepada takdir-Nya, kesabaran, dan keberhasilan dalam menahan amarah dan kehancuran yang lebih besar.

Duhai Allah, yang menguasai langit dan bumi, jadikan kami sepasang kekasih yang selalu dalam rahman dan rahim-Mu, yang selalu diliputi kelembutan dan cinta-Mu, sampai akhir hayat kami. Dan kumpulkan kami berdua berserta anak-anak kami, ibu bapak kami, dalam surga-Mu nanti. Dan berikanlah hidayah-Mu kepada setiap orang-orang yang bersalah kepada kami, yang telah menyakiti kami. Ampunilah mereka, ampunilah mereka. Amin.

[nupati]

Ihya' Ulum, Al- Din

Ihya’ Ulum, Al- Din

Ilmu merupakan pengetahuan secara mendalam atas hasil usaha ijtihad dar ilmuwan muslim (‘ulama’/mujtahid) atas persoalan-persoalan duniawi dan ukhrawi dengan bersumber kepada wahyu Allah. Kitab Ihya’ Ulumuddin mampu menggabungkan antara syariat, akidah dan akhlak. “Kitab Ihya’ Ulumuddin merupakan salah satu kitab yang termasuk yang luar biasa, dikaji para ulama’ sepanjang masa,” ungkapnya. Sejak…

[islamicrays]

Sufyan al-Thawri said, "On account of one sin I have been deprived of night prayer for five months."

He was asked, "What is that sin?"

He said, "I saw a man weeping and I said he is doing that for show."

— Imam Al-Ghazali (may Allah be pleased with him), Ihya Ulum al-Din

[alhamdulillah10]

"A wise man wrote to another:

You have been given knowledge, so don't dirty it with the darkness of sins. Or else, you will be left in darkness on the day in which the knowledgable will race ahead due to the light of their knowledge."

—Imam al-Shafi'i

[Ihya Ulum al-Din pg 34]

[partytilfajr]

"The believer looks for excuses; the hypocrite for faults." - Imam Al-Ghazali [Ihya ulum al-Din]

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 2

THE ORIGIN OF SUFISM As the history of Islamic religious sciences tells us, religious commandments were not written down during the early days of Islam; rather, the practice and oral circulation of commandments related to belief, worship, and daily life allowed the people to memorize them. Thus it was easy to compile them in books later on, for what had been memorized and practiced was simply written down. In addition, since religious commandments were the vital issues in a Muslim’s individual and collective life, scholars gave priority to them and compiled books on them. Legal scholars collected and codified books on Islamic law and its rules and principles pertaining to all fields of life. Traditionists established the Prophetic traditions (hadiths) and way of life (Sunna), and preserved them in books. Theologians dealt with issues concerning Muslim belief. Interpreters of the Qur'an dedicated themselves to studying its meaning, including issues that would later be called “Qur'anic sciences,” such as naskh (abrogation of a law), inzal (God’s sending down the entire Qur'an at one time), tanzil (God’s sending down the Qur'an in parts on different occasions), qira'at (Qur'anic recitation), ta'wil (exegesis), and others.

Thanks to these efforts that remain universally appreciated in the Muslim world, the truths and principles of Islam were established in such a way that their authenticity cannot be doubted.

While some scholars were engaged in these “outer” activities, Sufi masters were mostly concentrating on the Muhammadan Truth’s pure spiritual dimension. They sought to reveal the essence of humanity’s being, the real nature of existence, and the inner dynamics of humanity and the cosmos by calling attention to the reality of that which lies beneath and beyond their outer dimension. Adding to Qur'anic commentaries, narrations of Traditionists, and deductions of legal scholars, Sufi masters developed their ways through asceticism, spirituality, and self-purification in short, their practice and experience of religion.

Thus the Islamic spiritual life based on asceticism, regular worship, abstention from all major and minor sins, sincerity and purity of intention, love and yearning, and the individual’s admission of his or her essential impotence and destitution became the subject matter of Sufism, a new science possessing its own method, principles, rules, and terms. Even if various differences gradually emerged among the orders that were established later, it can be said that the basic core of this science has always been the essence of the Muhammadan Truth.

The two aspects of the same truth the commandments of the Shari'a and Sufism have sometimes been presented as mutually exclusive. This is quite unfortunate, as Sufism is nothing more than the spirit of the Shari'a, which is made up of austerity, self-control and criticism, and the continuous struggle to resist the temptations of Satan and the carnal, evil-commanding self in order to fulfill religious obligations. While adhering to the former has been regarded as exotericism (self-restriction to Islam’s outer dimension), following the latter has been seen as pure esotericism. Although this discrimination arises partly from assertions that the commandments of the Shari'a are represented by legal scholars or muftis, and the other by Sufis, it should be viewed as the result of the natural, human tendency of assigning priority to that way which is most suitable for the individual practitioner.

Many legal scholars, Traditionists, and interpreters of the Qur'an produced important books based on the Qur'an and the Sunna. The Sufis, following methods dating back to the time of the Prophet and his Companions, also compiled books on austerity and spiritual struggle against carnal desires and temptations, as well as states and stations of the spirit. They also recorded their own spiritual experiences, love, ardor, and rapture. The goal of such literature was to attract the attention of those whom they regarded as restricting their practice and reflection to the “outer” dimension of religion, and directing it to the “inner” dimension of religious life.

Both Sufis and scholars sought to reach God by observing the Divine obligations and prohibitions. Nevertheless, some extremist attitudes occasionally observed on both sides caused disagreements. Actually there was no substantial disagreement, and it should not have been viewed as a disagreement, for it only involved dealing with different aspects and elements of religion under different titles. The tendency of specialists in jurisprudence to concern themselves with the rules of worship and daily life and how to regulate and discipline individual and social life, and that of Sufis to provide a way to live at a high level of spirituality through self-purification and spiritual training, cannot be considered a disagreement.

In fact, Sufism and jurisprudence are like the two schools of a university that seeks to teach its students the two dimensions of the Shari'a so that they can practice it in their daily lives. One school cannot survive without the other, for while one teaches how to pray, be ritually pure, fast, give charity, and how to regulate all aspects of daily life, the other concentrates on what these and other actions really mean, how to make worship an inseparable part of one’s existence, and how to elevate each individual to the rank of a universal, perfect being (al-insan al-kamil) a true human being. That is why neither discipline can be neglected.

Although some self-proclaimed Sufis have labeled religious scholars “scholars of ceremonies” and “exoterists,” real, per-fected Sufis have always depended on the basic principles of the Shari'a and have based their thoughts on the Qur'an and the Sunna. They have derived their methods from these basic sources of Islam. Al-Wasaya wa al-Ri'aya (The Advices and Observation of Rules) by al-Muhasibi, Al-Ta'arruf li-Madhhab Ahl al-Sufi (A Description of the Way of the People of Sufism) by Kalabazi, Al-Luma’ (The Gleams) by al-Tusi, Qut al-Qulub (The Food of Hearts) by Abu Talib al-Makki, and Al-Risala al-Qushayri (The Treatise) by al-Qushayri are among the precious sources that discuss Sufism according to the Qur'an and the Sunna. Some of these sources concentrate on self-control and self-purification, while others elaborate upon various topics of concern to Sufis.

After these great compilers came Hujjat al-Islam Imam al-Ghazzali, author of Ihya’ al-‘Ulum al-Din (Reviving the Religious Sciences), his most celebrated work. He reviewed all of Sufism’s terms, principles, and rules, and, establishing those agreed upon by all Sufi masters and criticizing others, united the outer (Shari'a and jurisprudence) and inner (Sufi) dimensions of Islam. Sufi masters who came after him presented Sufism as one of the religious sciences or a dimension thereof, promoting unity or agreement among themselves and the so-called “scholars of ceremonies.” In addition, the Sufi masters made several Sufi subjects, such as the states of the spirit, certainty or conviction, sincerity and morality, part of the curriculum of madrassas (institutes for the study of religious sciences).

Although Sufism mostly concentrates on the individual’s inner world and deals with the meaning and effect of religious commandments on one’s spirit and heart and is therefore abstract, it does not contradict any of the Islamic ways based on the Qur'an and the Sunna. In fact, as is the case with other religious sciences, its source is the Qur'an and the Sunna, as well as the conclusions drawn from the Qur'an and the Sunna via ijtihad (deduction) by the purified scholars of the early period of Islam. It dwells on knowledge, knowledge of God, certainty, sincerity, perfect goodness, and other similar, fundamental virtues.

Defining Sufism as the “science of esoteric truths or mysteries,” or the “science of humanity’s spiritual states and stations,” or the “science of initiation” does not mean that it is completely different from other religious sciences. Such definitions have resulted from the Shari'a-rooted experiences of various individuals, all of whom have had different temperaments and dispositions, and who lived at different times.

It is a distortion to present the viewpoints of Sufis and the thoughts and conclusions of Shari'a scholars as essentially different from each other. Although some Sufis were fanatic adherents of their own ways, and some religious scholars (i.e., legal scholars, Traditionists, and interpreters of the Qur'an) did restrict themselves to the outer dimension of religion, those who follow and represent the middle, straight path have always formed the majority. Therefore it is wrong to conclude that there is a serious disagreement (which most likely began with some unbecoming thoughts and words uttered by some legal scholars and Sufis against each other) between the two groups.

When compared with those who spoke for tolerance and consensus, those who have started or participated in such conflicts are very few indeed. This is natural, for both groups have always depended on the Qur'an and the Sunna, the two main sources of Islam.

In addition, the priorities of Sufism have never been different from those of jurisprudence. Both disciplines stress the importance of belief and of engaging in good deeds and good conduct. The only difference is that Sufis emphasize self-purification, deepening the meaning of good deeds and multiplying them, and attaining higher standards of good morals so that one’s conscience can awaken to the knowledge of God and thus embark upon a path leading to the required sincerity in living Islam and obtaining God’s pleasure.

By means of these virtues, men and women can acquire another nature, “another heart” (a spiritual intellect within the heart), a deeper knowledge of God, and another “tongue” with which to mention God. All of these will help them to observe the Shari'a commandments based on a deeper awareness of, and with a disposition for, devotion to God.

An individual practitioner of Sufism can use it to deepen his or her spirituality. Through the struggle with one’s self, solitude or retreat, invocation, self-control and self-criticism, the veils covering the inner dimension of existence are torn apart, enabling the individual to acquire a strong conviction of the truth of all of Islam’s major and minor principles.

[commiedervish]

Critics of [Rational Choice Theory] have been very vocal about the insidiously manufactured evolution of human beings from Homo Sapiens to ‘Homo Economicus’ (Economic Man). This transition turns us from social beings who give others preference over themselves to self-gratifying pleasure machines, functioning solely as hedonistic, atomistic consumers.

Imam al-Ghazali speaks in his seminal work Ihya Ulum al-Din (The Revival of the Religious Sciences) about how man has a choice. Being a soulful animal residing between the realms of the sensual and the spiritual, he has a duty to utilise the divine gift of knowledge and to attain higher stations beyond the limits of the bestial. The Imam makes it very clear that failure to do so will lead to his descending into animal-like states, one of which is the pig. The pig here symbolises gluttony and lust, the lowest of base desires that Ghazali is adamant we have to transcend beyond. This analysis is taken directly from the Qur’an, where in verse 60 of Surah Ma’idah, we read of a group of wretched people who were punished by God for disobedience by being transformed into monkeys and pigs. Some Muslim scholars are of the opinion that this was not a literal transformation but instead an indication that certain societies imbibe qualities found naturally in these animals, including gluttony and disunity.

[wordsbyhisheart]

Al-Fuḍayl ibn 'lyaḍ (Allah mercy on him) said in one of his sermons: It is strange that you wish to live in the Paradise of Firdous and in the neighborhood of the Merciful with Prophets, truthful, martyrs and pious men but what actions you have done for it, what passions you have given up for it, what tie of relationship you have united after it was severed, what faults of your brother you have forgiven, and what distant persons you have brought near for God.

(Ihya' 'Ulum al-Din, Vol. II, Love & Brotherhood)

[rest-in-being]

The Tree of Character' (shajarat al-akhlaq) inspired by Al-Ghazali's Ihya ulum al-din https://fonsvitae.com/product-category/sufism/al-ghazali/ ----- Reflections on the Ihya’ Chapter on the Signs of Good Character by Sidi Muhammad Hamdan. Ḥilm or forbearance is tested when someone hurts you physically/emotionally but you are able to easliy bear with it, happily returning good to him for the evil he has done to you. Humility is manifested when you happily bear the insult/harm of others or gladly accept an inferior correcting your mistakes in front of everyone. Futuwwa is when you are given the opportunity to reveal the faults of your adversary thus destroying his reputation but you gladly refrain from doing so. A sign that one does not love position (religious or worldly) is that one does not think twice and gladly pushes it away upon receiving it. Contentment is manifested when one can have the world but chooses to suffice with only what he needs. Sincerity or ikhlas is tested when you are pleased that you are not praised or acknowledged for the same act also done by someone else who instead got praise or acknowledgment. Chasteness is manifested when one is tempted with the opportunity for illicit sexual relations while one us at the height of their vigour, in secret, but easily controls themselves and turns away. A sign that the desire for food is controlled is that one is able to control his intake and behavior when he is extremely hungry and presented with a wide variety of delicious food. A sign that one does not lay claim over his knowledge or wealth is that when the person he has imparted knowledge or wealth to ..turns against him, he does not feel more angry towards him. This is because he does not feel that he has given him anything belonging to him but rather imparting to him what rightfully belongs to Allah. A forgiving person will easily forgive those who harm him even though they are the ones who he has done much good to.