Jan 3, 2013

EGO

EGO Suppress The Truth
EGO menindas Kebenaran

 
Di setiap terasa diri pandai, pasti di mata terlihat jahilnya orang
Di setiap terasa diri baik, pasti tak nampak keburukan hati sendiri 

 
In every feel of own self the clever, surely in the eyes seen the ignorant of others
In every feel of own self the good, surely couldn't see the ugly of own heart


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No Ego In Islam
Sheikh Saeed Al Gadi

abadioil


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In the Name of God, Most Gracious, Most Merciful 

What is the Quran's perspective on ego ?


[Quran 2:54] Recall that Moses said to his people, "O my people, you have wronged your souls by worshiping the calf. You must repent to your Creator. You shall kill your egos. This is better for you in the sight of your Creator." He did redeem you. He is the Redeemer, Most Merciful.

What is this thing called "ego" which God advises us to kill? We all have a feeling of what it is, but Western culture has confused the issue for us. The dictionary definition of ego is almost useless, perhaps even harmful:

The thinking, feeling and acting self that is conscious of itself and aware of its distinction from the selves of others and from the objects of its thought and other operations.

That sounds harmless enough, doesn’t it? But is it really? Interestingly, even the dictionary suggests the Quranic truth. The word "distinction" is the key here. The very word implies that some are better than others, and thus should be followed in preference to others. But the messengers are just vehicles for God’s guidance, and it is that guidance we must follow, not the individuals themselves. In the same way, making a distinction between others and ourselves implies that one or the other is inherently better. Yet we know that the only thing which distinguishes the people is righteousness:
continue @ submission.org

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Ego dan Kesannya
Al kulliyah TV3




di download dari ceramahislam.com

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Pandangan Hidup
Menurut Prof Naquib Al-Attas

oleh Fiqih Risalah

... Yang dimaksud dengan gambaran di atas oleh Prof. al-Attas adalah sebuah perumpamaan tentang ‘gunung ego’. Bahwa ular tersebut mengibaratkan sebuah ego yang sombong serta arogan, sebuah ketidaktahuan yang berada dan menetap serta siap menyerang setiap jiwa manusia. Hal itu adalah suatu penaklukan ego suatu gunung dalam artian 'kedewasaan' dan 'keberanian', bukanlah penaklukan gunung dari segi fisiknya. Hal itulah yang harus terus-menerus diperjuangkan dan dilawan setiap hari.

Itulah sebabnya mengapa Nabi Muhammad SAW berkata bahwa “jihad yang paling besar adalah perjuangan melawan diri sendiri.” Jadi yang dimaksud ‘kedewasaan’ merujuk kepada kepada hal itu, bukan kepada penaklukan gunung. Dengan hal yang demikianlah Prof. al-Attas ingin menggugah pikiran kita bahwa mengapa kita menggunakan 'bahasa sekulerisasi', bahasa orang-orang modern Barat yang sekuler, kecuali jika kita ingin menjadi diri kita seperti itu, berpikir seperti itu dan menggunakan istilah yang sama dengan yang mereka gunakan ? ...
teruskan membaca @ hidayatullah.com

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Sebab-sebab Ego / Takabur
menurut Imam Al Ghazali 

Ustaz Syed Mohd Norhisyam

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RIDE YOUR EGO 
to REACH TO THE DIVINE PRESENCE
Sheikh Nazim

May Allah not leave us in the hands of our dirty ego. Beware of your ego. It is your biggest enemy, cutting off your way to Allah. It says, “Serve me,” “Bow to me,” and “Leave every will and desire except for mine.” “I am everything, and your are my slave.”

Worship and fasting is to take away your ego. To make it weak, then die. This is because as long as your ego gives orders, and you are working under its command, you wont be able to reach to anything from the Divine Presence. There is only one Sultan and you must be His servant.

Tariqat is training for reaching to good manners. You must forget and oppose your ego, and then accept and be happy with the Will of your Lord. Don’t be heedless of glorifying your Lord, because then you will be imprisoned by your dirty ego, like a lion in a cage. For every moment that you are heedless, some damage or punishment comes to you. Even a short moment may become a curse on you.

All people are so friendly with their egos. They ask of it, “What are you ordering?” “O my ego, O my sultan,” “Whatever you want, Whatever you wish, I must prepare it for you” “I am your slave and you are my Sultan.”Finally, they will die, and their bodies will have a bad smell. The ego is a fully foolish one, but he is introducing himself as a mighty one. It says, “You must obey me,” “I don’t like any partner.” “I am the first and I am the last for you.” “All respect and praise that you give must be for me.” People are mostly lazy, and they are following their ego. (which is the laziest one amongst creatures.)

Your physical being cannot reach to the vastness of the world. But ...
continue @ sheiknazim2.com

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The functioning of The Ego and The Super Ego 
Shaykh Yahya Ninowy

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Islam's and materialistic philosophies' view of the ego

What follows is a summary of Said Nursi’s explanation of how Islam views the human ego and its education, and how this view differs from those human philosophies based on human arrogance and denial of God:

An absolute and all-encompassing entity has no limits or terms, and therefore cannot be shaped or formed, or determined in such a way that its essential nature can be comprehended. For example, light undetermined by darkness cannot be known or perceived. However, light can be determined if a real or hypothetical boundary line of darkness is drawn. In the same way, the Divine Attributes and Names (e.g., Knowledge, Power, Wisdom, and Compassion) cannot be determined, for they are all-encompassing and have no limits or like. Therefore, as their essence cannot be known or perceived, a hypothetical boundary is needed for them to become known.

In order to make Himself known through His Attributes and Names, God Almighty drew a hypothetical line before His all-encompassing Attributes and Names. This line is the human ego. By reflecting all of His Attributes and Names on it and thereby making it an essential dimension of human existence, the ego became a Divine trust, an arena in which the manifestations of Divine Attributes and Names are reflected in order to mirror the Divine Being. The ego imagines within itself a fictitious lordship, power, and knowledge as reflections of their Divine counterparts, and so posits a boundary line, hypothesizes a limit to the all-encompassing Divine Attributes, and says: “This is mine, and the rest is His.” Ego thus makes a division. By means of the miniature measure it contains, ego slowly comes to understand the true ...
Ego can understand the Lordship of the Creator...
continue @ thewaytotruth.org

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Islam and Ego 
Sheikh Nouman Ali Khan


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Purifying And Striving Against The Ego (nafs)
by Shaykh `Abd al-Qadir `Isa


THE PRACTICAL METHODS OF SUFISM

(1.) PRELIMINARY STATEMENT

In a previous chapter on the importance of Sufism, we explained that the soul possesses vile qualities and blameworthy character traits, and that removing these qualities and traits is individually obligatory - as was stated by the generality of the jurists. Having said that, the deficient qualities of the ego are not removed by mere wishful thinking, [or by] knowing the ruling of purifying it, and reading the books of Sufism and good character. In addition to all that, there must be real and actual spiritual striving, practical purification, and weaning the ego from its unruly tantrums and tempestuous desires.

The self is like an infant child -if you leave it, it will grow up loving to suckle, but if you wean it, it will soon be weaned away.

Al-Raghib al-Isfahani said in: Mufradat Gharib al-Qur'ân: Jihad and mujahada: striving with one's utmost in repelling the enemy. Jihad is three types: striving against the outward enemy, striving against Satan, and striving against the ego. All three of these are ...
continue @ livingislam.org

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Abu Bakar al-Siddiq r.a.


Abu Bakr al-Siddiq, `Atiq ibn Abi Quhafa, Shaykh al-Islam, `Abd Allah ibn `Uthman ibn `Amir al-Qurashi al-Taymi (d. 13), the Prophet’s intimate friend after Allah, exclusive companion at the Prophet’s Basin (hawd) and in the Cave, greatest supporter, closest confidant, first spiritual inheritor, first of the men who believed in him and the only one who did so unhesitatingly, first of his four Rightly-Guided successors, first of the ten promised Paradise, and first of the Prophet’s Community to enter Paradise.

Alone among the Companions, Abu Bakr repeatedly led the Community in prayer in the lifetime of the Prophet. The latter used to call him by his patronyms of Abu Bakr and Ibn Abi Quhafa, and he named him with the attributes "The Most Truthful" (al-Siddîq) and "Allah’s Freedman From the Fire" (`Atîq Allâh min al-nâr). When the Quraysh confronted the Prophet after the Night Journey, they turned to Abu Bakr and said: "Do you believe what he said, that he went last night to the Hallowed House and came back before morning?" He replied: "If he said it, then I believe him, yes, and I do believe him regarding what is farther than that. I believe the news of heaven he brings, whether in the space of a morning or in that of an evening journey." Because of this Abu Bakr was named al-Siddîq: the Very Truthful, the One Who Never Lies.

Among the Companions who narrated from him: Anas, `A’isha, Jabir, Abu Hurayra, the four `Abd Allahs (Ibn `Abbas, Ibn Mas`ud, Ibn `Umar, Ibn `Amr), `Abd Allah ibn al-Zubayr, `Umar, `Uthman, and `Ali. The latter is one of the narrators of the Prophet’s hadith cited by Abu Bakr: "We [Prophets] do not leave anything as inheritance. What we leave behind is charity (sadaqa)."

`Umar said: "Abu Bakr’s faith outweighs the faith of the entire Umma." This is confirmed by the following hadith: The Prophet asked: "Did any of you see anything in his dream?" A man said to the Prophet: "O Messenger of Allah, I saw in my dream as if a balance came down from the heaven in which you were weighed against Abu Bakr and outweighed him, then Abu Bakr was weighed against `Umar and outweighed him, then `Umar was weighed against `Uthman and outweighed him, then the balance was raised up." This displeased the Prophet who said: "Successorship of prophethood (khilâfa nubuwwa)! Then Allah shall give kingship to whomever He will." `Umar also said: "The best of this Community after its Prophet is Abu Bakr." `Ali named him and `Umar the Shaykh al-Islam of the Community and said: "The best of this Community after its Prophet are Abu Bakr and `Umar," "The most courageous of people is Abu Bakr," and "The greatest in reward among people for the volumes of the Qur’an is Abu Bakr, for he was the first of those who gathered the Qur’an between two covers." He was also the first to name it mushaf.

Abu Bakr’s high rank is indicated, among other signs, by the fact that to deny his Companionship to the Prophet entails disbelief (kufr), unlike the denial of the Companionship of `Umar, `Uthman, and `Ali to the Prophet. This is due to the mention of this companionship in the verse: "The second of two when the two were in the cave, and he said unto his companion: Grieve not" (9:40) which refers, by Consensus, to the Prophet and Abu Bakr. Allah further praised him above the rest by saying: "Those who spent and fought before the victory are not upon a level (with the rest of you)." (57:10)

The Prophet confirmed his high rank in many of his sayings, among them:

"Allah gave one of His servants a choice between this world and what He has with Him, and that servant chose what Allah has with Him." Abu Bakr wept profusely and we wondered why he wept, since the Prophet had told of a servant that was given a choice. The Prophet himself was that servant, as Abu Bakr later told us. The Prophet continued: "Among those most dedicated to me in his companionship and property is Abu Bakr. If I were to take an intimate friend other than my Lord, I would take Abu Bakr. But what binds us is the brotherhood of Islam and its love. Let no door [of the Prophet’s mosque] remain open except Abu Bakr’s."

"I am excused, before each of my friends, of any intimate friendship with anyone. But if I were to take an intimate friend, I would take Ibn Abi Quhafa as my intimate friend. Verily, your Companion is the intimate friend of Allah!"

"You [Abu Bakr] are my companion at the Basin and my companion in the Cave."

"Call Abu Bakr and his son so that I will put something down in writing, for I fear lest someone ambitious forward a claim, and Allah and the believers refuse anyone other than Abu Bakr."

`Amr ibn al-`As asked: "O Messenger of Allah, who is the most beloved of all men to you?" He replied: "Abu Bakr."

"It is impermissible for a people among whom is Abu Bakr, to be led by other than him."

"Take for your leaders those who come after me: Abu Bakr and `Umar."

"O`Ali! Abu Bakr and `Umar are the leaders of the mature inhabitants of Paradise and its youth among the first and the last, except for Prophets and Messengers."

"The sun never rose nor set over anyone better than Abu Bakr."

"The Prophet used to hold nightly conversations with Abu Bakr in the latter’s house, discussing the affairs of Muslims, and I [`Umar] was present with them."

`Umar was angered by Abu Bakr one day and left him in anger. Abu Bakr followed after him, asking his forgiveness, but `Umar refused and shut his door in his face. Abu Bakr then went to the Prophet and took hold of his garment until his knee showed. The Prophet said: "Your companion has been arguing!" Abu Bakr greeted him and said: "There was a dispute between me and `Umar, then I felt remorse and asked him to forgive me but he would not, so I came to you." The Prophet said, repeating three times: "Allah forgives you, O Abu Bakr! Allah forgives you, O Abu Bakr! Allah forgives you, O Abu Bakr!" Then `Umar felt remorse and went asking for Abu Bakr at his house without finding him. He came to the Prophet and greeted him, but the Prophet’s face changed with displeasure. Seeing this, Abu Bakr sat up on his knees in fear before the Prophet, saying twice: "O Messenger of Allah! I am the one who trangressed. O Messenger of Allah! I am the one who transgressed." The Prophet said to the people: "Allah sent me to you and you all said: ‘You are lying!’ But Abu Bakr said: ‘He said the truth.’ Abu Bakr gave me solace with his person and property. Will you leave my companion alone once and for all? Will you leave my companion alone once and for all?!" After this Abu Bakr was never harmed again.

"Jibril came to me, took me by the hand, and showed me the gate through which my Community shall enter Paradise." Abu Bakr said: "Would that I were with you to see it!" The Prophet said: "Did you not know? You will be the first of all my Community to enter it."

Al-Suyuti relates through Ibn Sa`d’s report from `A’isha her description of Abu Bakr: "He was a man with fair skin, thin, emaciated, with a sparse beard, a slightly hunched frame, sunken eyes and protruding forehead, and the bases of his fingers were hairless." He was the foremost genealogist of the Quraysh and the best of them at interpreting dreams after the Prophet according to Ibn Sirin. `A’isha related that both he and `Uthman had relinquished drinking wine even in the Time of Ignorance. His caliphate lasted two years and three months in which he opened up the lands of Syria and Iraq for the Muslims, suppressed apostasy among the Arab tribes, fought the pseudo-Prophets al-Aswad al-`Ansi, Tulayha al-Asadi who recanted and declared his prophethood in Najd, and Musaylima the Liar who was killed in the devastating battle of al-Yamama.

Imam al-Nawawi pointed out that Abu Bakr’s genealogical tree alone regroups four successive generations of Companions of the Prophet: his father Abu Quhafa, himself, his daughter Asma’, and her son `Abd Allah, in addition to Abu Bakr’s son `Abd al-Rahman and his grandson Abu `Atiq. Nawawi states that only one hundred and forty-two hadiths of the Prophet are narrated from Abu Bakr. He comments: "The reason for this scarcity, despite the seniority of his companionship to the Prophet, is that his death pre-dated the dissemination of hadiths and the endeavor of the Followers to hear, gather, and preserve them." Among Abu Bakr’s sayings: "Whoever fights his ego for Allah’s sake, Allah will protect Him against what He hates."

Main sources: Al-Nawawi, Tahdhib al-Asma’ wa al-Lughat 2:181-182; Abu Nu`aym, Hilya al-Awliya’ 1:62-72 #1; al-Dhahabi, Siyar A`lam al-Nubala’ 1-2:467-508 #2.

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Fatwa No : 84209

The opening of the Khutba by the Prophet

Fatwa Date : Rabee' Al-Awwal 8, 1423 / 20-5-200
2

Question

What is the reason behind the opening Khutba of the Prophet (Sallallahu Alaihi wa Sallam) when he begins with Thanaa and Tahmeed and the three verses of Qur'an regarding Taqwa and the mention of Bidah?


Answer

Praise be to Allah, the Lord of the World; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.

It is narrated by Ahmad , Abu Dawood , al-Tirmizi and Ibn Majah , that Abu Obeda reported that the Prophet (Sallallahu Alaihi wa Sallam) used to say in the Khutba (sermon) of request (when badly in need of something to be achieved):

"All praises are due to Allah, we praise Him, we seek His aid and we ask Him for forgiveness, we take refuge unto Allah against the evils in ourselves and against the badness of our deeds. Those whom Allah has guided no other creature will lead them astray and those whom Allah has misguided no one will guide. I testify that there is no God except Allah and I bear witness that Muhammad is the slave and Messenger of Allah. Then he read three verses from the Holy Qur'an as follows:

{O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], …} .

{O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), …} .
{O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth.} .
After that he requested from Allah the thing which he needed badly".

The Muslim is obliged to obey any rule and believe in what is he told in the Qur'an and Sunnah of the Prophet (Sallallahu Alaihi wa Sallam) whether he knew the rationale behind that matter or not. However, when the Muslim is aware of the reasons for a certain rule, he will become more convinced and obedient. In this context, we cannot clearly state the reasons for opening the Khutba of request with these words or verses. The text is self-explanatory. The Thanaa and Tahmeed in the beginning of the Khutba are to remind us of the so many bounties conferred on us by Allah that we have to glorify Him because he is worthy of gratitude and we are badly in need of His aid. The sermonizer or Khateeb requests Allah to help him so as to be successful in his sermon and in all aspects of life and wishes the same to the audience. He is also requesting Allah for forgiveness and repentance from his sin while he is preaching. He also seeks refuge from Allah from the evils of his ego. The ego may lure the human being to be over confident, arrogant and become self-admiring. Taking refuge unto Allah from the evils of the ego has the same effect.

The sermonizer or the Khateeb by saying: "Those whom Allah has guided no one can misguide" means that this Khutba or sermon will not be guidance to any one unless Allah so ordained. Allah Says (interpretation of meaning): {Verily you (O Muhammad (Sallallahu Alaihi wa Sallam) guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.} [28:56]. 

If it is ordained by Allah that somebody will be misguided this Khutba or sermon will not guide him. As for the testimony that there is none worthy of worship except Allah, and that Muhammad is His servant and Messenger, it is an acknowledgement that there is no Deity except Allah, and it is an acknowledgement that the Messenger has honestly accomplished his task of Prophet hood.

Reciting the verses which urge the Muslims to be pious is made because piety is the ultimate goal of obedience to the divine commandments, and to comply with the prohibitions. It is as if the Khateeb (sermonizer) is saying that my sermon is emphasizing this point. Warning against bida (invocations) is important, so as to be careful otherwise the religion of Islam will be corrupted.

Allah knows best.



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GHAZALI ON JIHAD AL-NAFS 
[FIGHTING THE EGO]
Translated from the following parts of 
'Ihya' `Ulum al-Din' 
[The Revival of the Religious Sciences]

a)Definitions at the beginning of the book "Kitab sharh `aja'ib al-qalb" [Book of the Explanation of the Mysteries of the Heart]

b)Section entitled: "The Soldiers of the Heart" in the same book

c)Section entitled: "Shaytan's domination over the heart through whispering [al-waswas]" in the same book

d)Section entitled: "Proofs..." from the book "Kitab riadat al-nafs wa tahdhib al-akhlaq wa mu`alajat amrad al-qalb" [Book of the training of the ego and the disciplining of manners and the healing of the heart's diseases]

a) Meaning of nafs: It has two meanings. First, it means the powers of anger and sexual appetite in a human being... and this is the usage mostly found among the people of tasawwuf [sufis], who take "nafs" as the comprehensive word for all the evil attributes of a person. That is why they say: one must certainly do battle with the ego and break it (la budda min mujahadat al-nafs wa kasriha), as is referred to in the hadith: A`da `aduwwuka nafsuka al-lati bayna janibayk [Your worst enemy is your nafs which lies between your flanks. Al-`Iraqi says it is in Bayhaqi on the authority of Ibn `Abbas and its chain of transmission contains Muhammad ibn Abd al-Rahman ibn Ghazwan, one of the forgers].

The second meaning of nafs is the soul, the human being in reality, his self and his person. However, it is described differently according to its different states. If it assumes calmness under command and has removed from itself the disturbance caused by the onslaught of passion, it is called "the satisfied soul" (al-nafs al-mutma'inna)... In its first meaning the nafs does not envisage its return to God because it has kept itself far from Him: such a nafs is from the party of shaytan. However, when it does not achieve calmness, yet sets itself against the love of passions and objects to it, it is called "the self-accusing soul" (al-nafs al-lawwama), because it rebukes its owner for his neglect in the worship of his master... If it gives up all protest and surrenders itself in total obedience to the call of passions and shaytan, it is named "the soul that enjoins evil" (al-nafs al-ammara bi al-su')... which could be taken to refer to the ego in its first meaning.

b) God has armed soldiers which He has placed in the hearts and the souls and others of His worlds, and none knows their true nature and actual number except He... [He proceeds to explain that the limbs of the body, the five senses, will, instinct, and the emotive and intellective powers are among those soldiers.] Know that the two soldiers of anger and sexual passion can be guided by the heart completely... or on the other hand disobey and rebel against it completely, until they enslave it. Therein lies the death of the heart and the termination of its journey towards eternal happiness. The heart has other soldiers: knowledge (`ilm), wisdom (hikma) and reflection (tafakkur) whose help it seeks by right, for they are the Party of God against the other two who belong to the party of shaytan...

God says: "Have you seen the one who chooseth for his god his own lust?" (25:43) and "He followed his own lust. Therefor his likeness is as the likeness of a dog; if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out" (7:176) and about the person who controlled the passion of his ego God says: "But as for him who feared to stand before his Lord and restrained his soul from lust, Lo! The garden will be his home" (79:40-41).

Know that the body is like a town and the intellect of the mature human being is like a king ruling that town. All the forces of the external and internal senses he can muster are like his soldiers and his aides. The ego that enjoins evil (nafs ammara), that is, lust and anger, is like an enemy that challenges him in his kingdom and strives to slaughter his people. The body thus becomes like a garrison-town or sea-outpost, and the soul like its custodian posted in it. If he fights against his enemies and defeats them and compels them to do what he likes, he will be praised when he returns to God's presence, as God said: "Those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary" (4:95).

c) The thoughts that stir one's desire are of two kinds... praiseworthy, and that is called "inspiration" (ilham), and blameworthy, and that is called "whispering" (waswasa)... The heart is owned mutually by a shaytan and an angel... The angel stands for a creature which God has created for the overflowing of benefit, the bestowal of knowledge, the unveiling of truth, the promise of reward, and the ordering of the good... The shaytan stands for a creature whose business is to be against all this... Waswasa against ilham, shaytan against angel, success (tawfiq) against disappointment (khidhlan).

The Prophet (s) said: "There are two impulses in the soul, one from an angel which calls towards good and confirms truth; whoever finds this let him know it is from God and praise Him. Another impulse comes from the enemy which leads to doubt and denies truth and forbids good; whoever finds this, let him seek refuge in God from the accursed devil." Then he recited the verse: "The devil shows you fear of poverty and enjoins evil upon you" (2:268) [Tirmidhi: hasan; Nisa'i; `Iraqi did not weaken it].

Hasan al-Basri said: "Two thoughts roam over the soul, one from God, one from the enemy. God shows mercy on a servant who settles at the thought that comes from Him. He embraces the thought that comes from God, while he fights against the one from his enemy. To illustrate the heart's mutual attraction between these two powers the Prophet (s) said: "The heart of a believer lies between two fingers of the Merciful" [Muslim, Ahmad, Tirmidhi, Ibn Majah]... The fingers stand for upheaval and hesitation in the heart... If man follows the dictates of anger and appetite, the dominion of shaytan appears in him through idle passions [hawa] and his heart becomes the nesting-place and container of shaytan, who feeds on hawa. If he does battle with his passions and does not let them dominate his nafs, imitating in this the character of the angels, at that time his heart becomes the resting-place of angels and they alight upon it...

The Prophet (s) said: "There is none among you in whom there is not a devil" They said: "Even in you, O Messenger of God?!" He said: "Even in me, but God helped me to overcome him and he has submitted to me, so he doesn't order anything except good" [Muslim]... The mutual repelling of the soldiers of the angels and the devils is constant in the battle over the heart, until the heart is conquered by one of the two sides which sets up its nation and settles there... And most hearts have been seized by the soldiers of shaytan, who fill them with the whispers that call one to love this passing world and disregard the next.

d) The Prophet (s) said: al-mujahidu man jahada nafsahu fi ta`at Allah `azza wa jall [The fighter against unbelief is he who fights against his ego in obeying God; Tirmidhi, Ibn Majah, Ibn Hibban, Tabarani, Hakim, etc.]... Sufyan al-Thawri said: "I never dealt with anything stronger against me than my own ego; it was one time with me, and one time against me"... Yahya ibn Mu`adh al-Razi said: "Fight against your ego with the four swords of training: eat little, sleep little, speak little, and be patient when people harm you... Then the ego will walk the paths of obedience, like a fleeing horseman in the field of battle."

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