Análisis de los resultados del gasto público en infancia

of Allah’s Thikr, shaitaan asserts himself with his whisperings (into the heart of man).”

If the khaatir of sharr which assaulted the heart after having sinned does not disappear nor is weakened by thikr, then such khaatir is directed by the nafs.

Shaitaan was the victim of such direction by the nafs. When he proclaimed

his greatness on the occasion of his refusal to make the sajdah commanded for Aadam (alayhis salaam). Neither could his Thikr ward off the evil khaatir of his nafs nor did the exhortation of Allah Ta’ala benefit him. The cause of this rebellion of shaitaan’s nafs was the absence of abdiyat.

(Abdiyat is the state of total submission–being a slave to another.) Shaitaan further lacked humility, hence nothing was of a benefit for him. He possessed no true insight, hence his obedience and his ibaadat were mere bodily exercises shorn of the true insight which is in the heart of Imaan. This condition of shaitaan became manifest with his rebellion. If he had possessed the insight of Imaan he would not have engaged in disputation but would have submitted and would have derived pleasure from such submission and true obedience. Argumentation, disputation and doubt always occur prior to mushaahadah (true, sure and established knowledge).

If a khatir of virtue settles on the heart with resoluteness and one is unable to attain peace of mind without enacting the virtue, then such good thought is from Allah Ta’ala: It will also be from Allah if the khaatir of khair (virtue) occurs after mujaahadah and ibaadat or even if such khaatir of virtue happens to be related to the principles and acts of the baatin (the esoteric dimension of man that pertaining to his rooh). The Qur’aan-e-Kareem says:

“And, those who strive in our way, We will most certainly show them our Ways.”

In other words, Allah Ta’ala will direct them towards His Proximity, Thawaab and Jannat. This aayat is proof for what has been elaborated in regard to the khair (virtue) which emanates from Allah Ta’ala.

If the khaatir of khair entering the heart is not as resolute as explained above or it occurs initially without one having resorted to mujaahadalr or the khair relates to the details of the external acts of Ibaadat and righteousness, then such inspiration is from the Angel Mulhim.

HOW TO RECOGNIZE IF THE KHAATIR OF KHAIR IS FROM ALLAH OR SHAITAAN

A khaatir of khair having the following ingredients is from shaitaan:

•It produces total delight-delight unchecked by khauf (fear).

•It demands haste. The haste it wants is, unchecked

•It pertains to something, the consequences of which are not at all considered.

The following five occasions are excluded from this rule:

1.Marriage of a virgin.

2.Payment of the debt.

3.Burial of the dead.

4.Feeding the visitor.

5.Repenting for sins.

If the khaatir of khair is accompanied by delight tempered with khauf and one is concerned about the consequences of the act if it is translated into practice, then such thought of virtue is from Allah Ta’ala. Ir has also been said that such a khaatir of khair is from the Angel Mulhim.

N.B. Khauf in the context of this discussion means concern and anxiety to render the virtue fully, and perfectly, observing all the required rules and adaab pertaining to that act, the thought of which has occurred. At the same time one is anxious in regard to the acceptance of the deed–will Allah Ta’ala accept it or reject it? The meaning of being concerned about the consequences is in relation to guidance, virtue and hope for thawaab in the Aakhirah. There should be no other motive.

Mulhim is the name of an angel who occupies the right side of the heart while Waswaas is the name of a shaitaan who occupies the left side of the heart of man. The Hadith Shareef explains this:

“When man is born Allah Ta’ala creates an angel and a shaitaan along with him. The shaitaan makes his abode on the left side of mans’ heart and the angel settles on the right side. Both then call towards man.”

Some effort, concern and Thikr (among which the recitation of Laa haulaa walaa quw-wate is very efficacious) will suffice to ward off the khawaatir of shaitaan. Allah Ta’ala states:

“Verily, the scheme of shaitaan is weak.”

The best remedy for the waswasah (thoughts and whisperings) of shaitaan is to totally ignore these. How will one know that one is ignoring such thoughts of shaitaan? The recognition of this is that one will not be unduly bothered or vexed when such thoughts assault one. The state of indifference which existed prior to the entry of satanic waswasah should also prevail after these

thoughts have entered the heart. In fact, the occurrence of satanic waswasah is proof of one’s Imaan. Such assaults should therefore be a cause of happiness and not sorrow. When the Sahaabah-e-Kiraam explained their concern and vexation about these satanic thoughts which afflicted them, Rasulullah (ρ) said: