Causes Behind the Increase and Decrease of Eemaan
In the Name of Allâh, the Most Beneficent, the Most Merciful
Shaykh 'Abdur-Razzaak al-'Abbaad
CONTENTS All praise is for Allaah, Lord of the worlds and may He praise,
send peace and blessings upon our Messenger; his family and Companions. The greatest blessing Allaah, the Most High, can bestow upon a
person in this world is the blessing of eemaan. It is as the author points out in his introduction the source to all the good
in this world and Hereafter However; as the texts unequivocal show and as a simple
glance at the various types of people will show, eemaan is of levels. It is of degrees and forever
fluctuating. This is a matter that a person can witness in himself: when he is active and obedient, he senses a strength
of eemaan and when he is falling short of the mark and disobeying Allaah he feels that his eemaan is weak. Anyhow, this discussion before you is not to establish the fact
that eemaan is of parts and that it increases and decreases - the evidences that point to this fact in the Qur’aan and Sunnah
are numerous - even though this matter is extremely important as there does exist amongst Muslims the belief that eemaan is
something whole and solid, which is not made up of parts and that everyone holds the same eemaan. The severity of this
corrupt belief can be comprehended when one realizes that the holder of this belief will not
therefore seek to find out the ways that will increase his eemaan in order to implement them and
nor will he averse himself with the matters that can weaken his eemaan so that he can avoid them because of his lack of belief
in the increase and decrease of eemaan! This person has therefore sealed this tremendous door and bars himself from
entering to succeed in obedience and shun disobedience. This is exactly what happened to the groups who held such a belief.
One group held that since eemaan does not increase and decrease, actions do not affect it and hence, they concluded
that sins have no bearing upon ones Eemaan whatsoever. Another group did hold that eemaan is affected by action but as
they again did not recognize that it was of levels and parts, they held that a person who
commits a major sin is no longer a Muslim and he will reside in the Fire forever since his eemaan
completely vanishes on account of the sin as it cannot decrease! Look at how Shaytaan deceives and plots against
humankind to drive them towards disobedience in belief and action; we seek Allaah’s protection from the constant
bombardment of his whispers. The discussion before you is directly connected to practical
issues that relate to this subject: How does one actually increase in his eemaan? How can one safeguard himself from
those matters that would otherwise weaken his eemaan? It is indeed a lofty discussion,
which calls out to its reader to comprehend and implement it The author of this excellent discussion is Shaykh ‘Abdur-Razzaaq,
the son of the illustrious scholar; Shaykh ‘Abdul-Muhsin ibn Hamad al-Abbaad
al-Badr who is one of the scholars of al-Madeenah anNabawiyyah and a lecturer at the Prophet’s -
sallallahu alaihe wa-sallam - mosque, may Allaah preserve them both. Shaykh ‘Abdur-Razzaaq himself is a distinguished
person of knowledge and he is an associate professor at the Department of Aqeedah in the Faculty of Da’wah and Usool
ad-Deen at the Islamic University in al-Madeenah. As the book before you is actually a single chapter - the third
- from the Author’s original work, a short preliminary discussion on the correct conception of Eemaan - discussed by the author
in the first chapter - is therefore most befitting to be outlined here. The necessity for this is further appreciated when one
understands that the translation of eemaan as faith is insufficient and only covers
half of its meaning. I will summarize certain points found in the original work and else-where,
which should help one towards the correct understanding of the term Eemaan. 1. Lexically, let alone from the Sharee’ah viewpoint, eemaan is
not synonymous with tasdeeq (belief or faith). 2. It is much closer in meaning to the word
iqraar, which embodies the belief of the heart, which is tasdeeq as well as the action of the
heart, which is inqiyaad (compliance and submissiveness). 3. One can understand this even more so if he were to examine
the contents of the Sharee’ah. The scrutinizer will find that it consists of two categories: (khabr) information and
(amr) command. When Allaah tells us in the Qur’aan that we will be raised up after we die
and that we will face him, this is information and one responds to it with belief in the heart
(tasdeeq). However when Allaah orders us to fast the month of Ramadaan, we do not respond by saying: ‘Yes we believe’.
Rather, what is required is compliance, since this is a com-mand. The compliance intended here is the willingness in the
heart to accept the command and enact it. It is inconceivable for someone to actually remain holding Eemaan if his heart
is void of any willingness to obey the commands of Allaah. Whether the actual obedience takes place or not is not the
issue here*, what is intended here, is the minimal level of
compliance for eemaan to exist which is the general willingness of the heart to enact the commands; to want to obey
Allaah. 4. Eemaan has a core or basic level, which if it is not in the
heart, then eemaan cannot exist in such a heart. The last point is exactly this basic level: the belief of the heart and the basic
levels of certain actions of the heart, such as the minimal level of compliance, love
of Allaah, fear of Allaah, hope in Allaah and so on. Added to this, is the articulation by the tongue of the
Shahaadah for the one who wishes to embrace lslaam and has the ability to speak. The reasons and wisdom behind this ruling
are beyond the scope of this brief discussion. This type of Eemaan is what is termed as being a condition for the
correctness and validity of eemaan. 5. Eemaan has higher parts and levels, above the core level.
This is where those who possess Eemaan become of different ranks and this is where the increase and decrease occurs.
Hence, with regard to the actions of the heart, some have a greater love of Allaah than
others, while others fear him more and rely on him more. Others are superior in their sincerity and
glorification of Allaah in their hearts and so on. Again, concerning the actions
of the tongue, some recite Qur'aan more than others, some engage in much
remembrance, speak only good etc. Likewise, people differ in the actions of the
limbs: some pray tahajjud, perform jihaad etc in contrast to others. This type
of eemaan is what is termed as being a condition for the perfection of one's
eemaan. 6. Eemaan in the Sharee’ah is defined how the Prophet -
sallallahu alaihe wa-sallam - defined it when questioned by jibraa’eel: Eemaan in Allaah, the Angels, the Books, the
Messengers, the Last Day and al-Qadar. As for the nature of eemaan and where it manifests itself this is where the scholars
have defined it with five important matters: it manifests itself in the heart the tongue and
upon the limbs and it increases and decreases. 7. Lastly, know that a misconception or error concerning the
term eemaan is not like any other error concerning most other terms, because the rulings of this world and the Hereafter are
connected to the terms of eemaan, lslaam, kufr, nifaaq etc. This important field
of study, which embodies all of this, is referred to by some of the scholars as Baab al-Asmaa wa al-Ahkaam
(the field of names and rulings) and Allaah knows best. Points to note: * The issue of not praying is seen to be an exception here to those
of the noble scholars who hold that it is a requirement for the establishment of the basis of
eemaan. Indeed, it is a serious issue where a difference of opinion is present and Allaah knows best,
therefore pray my brother and sister so that you come away from the point of
contention. [Return] All praise is for Allaah. We praise Him and seek His help and
forgiveness. We turn to him in repentance and seek refuge in Allaah from the evil of our selves and the wickedness of our
own deeds. Whomsoever Allaah guides cannot be lead astray and whomsoever Allaah misguides, none can guide him. I bear
witness that none has the right to be worshipped except Allaah, alone without any partner and
I bear witness that Muhammad is His slave and Messenger. May Allaah praise and send much
peace upon him and all of his Companions. The lofty rank and high station eemaan possesses is not
something obscure, as it is unquestionably the most important duty as well as being the most imperative of all obligations. It is
also the greatest and most glorious of them. All the good in the world and the Hereafter is dependent upon the presence of
eemaan and on its soundness and integrity. Eemaan holds such a multitude of benefits,
ripe fruits, delicious produce, constant food and continual goodness. It is within this context, that those certain folk embarked upon
and competed with each other in directing their attention to trying to actualize and fulfill eemaan. For the Muslim who is
granted the tawfeeq, his concern for his eemaan is greater than any other concern
he may have - and this must be so. When this became evident to the Salaf of this Ummah, the first and
best of this ummah, their concern for their eemaan was very eminent and the attention they gave to it was
enormous. They may Allaah be pleased and have mercy upon them, used
to tend to their eemaan, inspect their actions, and give each other advice. Reports of this nature from the Salaf are
numerous: 1.
'Umar Ibn al-Khattaab may Allaah be pleased with him, used to
say to his companions: “Come on, so that we may increase our eemaan”. 2. ‘Abdullaah Ibn Mas’ood, may Allaah be pleased with him,
used to say: “Sit with us, so that we may increase in eemaan.” He used to say in his supplications: “O Allaah increase me in
Eemaan, certainty and understanding.” 3. Mu’aadh ibn Jabal, may Allaah be pleased with him, used to
say: “Sit with us, so that we may have eemaan for an hour” 4.
‘Abdullaah ibn Rawaahah, may Allaah be pleased with him, used to take some of his companions by the hand and say:
“Come on, so that we may have eemaan for an hour. Come on, let us remember Allaah so that we increase in eemaan by
obeying him; He may remember us by forgiving us:’ 5. Aboo Dardaa’, may Allaah be pleased with him, used to say:
“It is from the intelligence of the servant to know whether he is increasing or decreasing, and indeed, it is from the intelligence
of the servant to know how, where and when the whispers of Shaytaan appear to
him.” 6. Umayr ibn Habeeb al-Khatmee, may Allaah be pleased with
him, used to say: “Eemaan increases and decreases.” Someone asked: “What increases it and what decreases it?” He replied:
“lf we remember Allaah, praise Him, and declare His perfection; that is what increases it. If we are heedless, squander and
forget; that is what decreases it.’ 7. Alqamah ibn Qays an-Nakba’ee, may Allaah have mercy
upon him, who is one of the senior and revered of the taabi’een, used to say to his companions: “Come with us, so
that we may increase in eemaan.” 8. ‘Abdur-Rahmaan ibn ‘Amr al-Awzaa’ee, may Allaah have
mercy upon him, was asked about eemaan: “Does it increase?” He replied, “Yes, until it becomes like mountains. He was then
asked, ‘Does it decrease?’ He answered, ‘Yes, up until there is nothing left of
it.’ 9. The lmaam of the Ahl as-Sunnah Ahmad ibn
Hanbal, may Allaah have mercy upon him, was asked as to whether eemaan increases and decreases. He replied: “It increases until it
reaches the highest part of the seventh heaven, and it decreases until it reaches the lowest part of the seventh plane.”
He also used to say: “Eemaan is speech and action. It increases and decreases. If you
perform good deeds, it increases, and if you do wrong, it decreases.” Narratives of this sort from them are
numerous. If one also reflects on their biographies and reads their tales,
one will notice the intense concern they attached to the issue of eemaan and the great attention they gave to it. These virtuous people knew that eemaan has many causes,
which increase it, strengthen it, and make it grow, and likewise, that it has
several other causes, which decrease it weaken it and undermine it. Accordingly they strove to comply with that which strengthens
and completes the eemaan and they warned, very strongly against everything that weakened and decreased the
Eemaan. Thus, they became as a result, a righteous and virtuous people. The knowledge
therefore, of these causes, i.e., causes for the increase and decrease of eemaan, entails great and abundant
benefits. In fact, the knowledge and personification of these causes and
focusing on them is of dire necessity. This is because eemaan signifies perfection for the servant, and it is the way towards
his success and happiness. By eemaan, the servant’s rank rises in this world and
the Hereafter. It is the reason and route to all worldly and heavenly good, and it does not come about, obtain
strength, or become complete, without knowledge of it’s ways and causes. Hence, it is very appropriate for the Muslim servant, the adviser
to his own self and the one eager over his own happiness, to.14 strive to acquaint himself with these causes. He should ponder
over them and then apply them in his life, so that his eemaan increases and his certainty strengthens. He must also distance
himself from the causes that decrease eemaan, and safeguard his self from committing them, so that he delivers himself from
their ill end and painful consequences. The one who is granted the tawfeeq to this
has indeed been given the tawfeeq to all good. The great scholar ibn Sa’dee, may Allaah have mercy upon him,
says, ‘The servant, Muslim, who has been granted the tawfeeq, does not cease from working towards two things: The first,
fulfilling Eemaan and its subsidiaries, and establishing it in speech, action and state. The second, striving to repel the apparent and hidden forms
of fitan, which negate, invalidate or decrease eemaan. The Muslim
employs sincere repentance as a remedy for the short comings he has in the first mailer as well as for that (i.e.,
the fitan) which he boldly embarked upon in the second matter in addition to taking steps to make amends before it is too
late. [At-Tawdeeh wa al-Bayaan li Shajarah al-Eemaan, page 38] Hence, the discussion before you contains an explanation and
clarification of the most important causes for the increase and decrease of eemaan. The origin of this study is a chapter from
my work Ziyaadah al-Eemaan wa Nuqsaanuh wa Hukm al-Istithnaa’ Feeh [It is currently in press. (It has since been published by
Maktabah Daar al-Qalam wa-Kitaab, Riyaadh, K.S.A. [t])]. A number of exceptional individuals requested
that it should be specifically separated and selected for publication in order for the
benefit of all. Thus, it came to be, by the praise, favor and tawfeeq granted by Allaah. It is Allaah
alone, that I ask for good intention and His acceptance and pleasure. Causes for the Increase of Eemaan Allaah has set a cause and a way with which, one arrives at
anything desired and anything sought after. For a surety, the greatest of all pursuits and the one that holds the most
extensive of benefits, is none other than eemaan. Allaah has devised many constituents for
it that bring it about and strengthen it, and many causes that increase and develop it. If
the servants act on them, their certainty strengthens and their eemaan increases. Allaah has elaborated on these in His Book,
as has His Messenger - sallallahu alaihe wa-sallam - in his Sunnah. Possibly the more important of these causes are the
following: Ibn Rajab defines this knowledge, saying: “Beneficial knowledge
is to define, accurately and meticulously, the texts of the Book and Sunnah and to understand them.
It is to confine oneself in regard to this, to the reports transmitted from the Companions, their
successors and their successors in turn which pertain to the explanation and understanding of the Qur’aan and Hadeeths, as well as
the discourse related from them on issues of the lawful, unlawful, zuhd (i.e., asceticism), raqaa’iq (i.e., matters that soften the
heart), the (various) branches of knowledge and so on. It is also, to firstly exert efforts towards distinguishing the
authentic reports from the unauthentic, then secondly to exert efforts towards seeking out their meanings and gaining an
understanding of them. This is sufficient for the intelligent and (enough) labor for
the one who is concerned and preoccupies himself with the beneficial
knowledge...” [Fadl
Ilm as-Salaf alaa Ilm al-Khalaf, page 45] Whoever has been granted the tawfeeq to this knowledge has
been granted the tawfeeq to the greatest cause for the increase of eemaan. Anyone who contemplates on the texts of the Book
and Sunnah will realize this: Allaah says: “Allaah bears witness that none deserves the
right to be worshipped but He, and the Angels and those having knowledge (also give this
witness); (He is always) maintaining His creation with justice...”[Soorah
Aal-Imraan (3): 18] Allaah says: “But those among them who are well-grounded in
knowledge and the believers, believe in what has been sent down to you and in what was sent down before you, and
those who establish prayer and give zakaah and believe in Allaah and the Last day, it is they to
whom we shall give a great reward.” [Soorah
an-Nisaa (4): 162] Allaah says: “Verily, those who were given knowledge before it, when
it is recited to them, fall down on their faces in humble prostration. And they
say, “How perfect is our Lord! Truly, the promise of our Lord must be fulfilled: And they
fall down on their faces weeping and it adds to their humility.”
[Soorah
al-Israa’ (17):107-109] Allaah says: “And that those who have been given knowledge may
know that it (i.e., the Qur’aan) is the truth from your Lord, and that they may
believe therein, and their hearts may submit to it with humility. And verily, Allaah is the
Guide of those who believe, to the straight path:” [Soorah
al-Hajj (22):54] Allaah says: “And those who have been given knowledge see that
what is revealed to you from your Lord is the truth, and that it guides to the path
of the Exalted in might, Owner of all praise.’’ [Soorah
Saba (34):6] Allaah says: “It is only those who have knowledge amongst His slaves who
fear Allaah. Verily, Allaah is All-Mighty, Oft-Forgiving.” [Soorah
Faatir (35):28] Allaah says: "Allaah
will exalt in degree those of you who believe, and those who
have been granted knowledge. And Allaah is well acquainted
with what you do." [Soorah
al-Mujaadilah (58):11] Recorded
in the Saheehayn, is the hadeeth of Mu’aawiyah, may Allaah
be pleased with him, in which he says. ‘The Messenger of Allaah
- sallallahu alaihe wa-sallam - said: "Whomever
Allaah desires
good for, He imparts upon him understanding of the religion."
[Related by al-Bukhaaree, (1/164, 6/217, 12,294 Fath) and
Muslim,
4/1524] Related
in al-Musnad and other sources, is the hadeeth of Aboo ad
Dardaa’, may Allaah be pleased with him, in which he says, The
Messenger of Allaah - sallallahu alaihe wa-sallam - said: "He
who treads a path in search of knowledge Allaah will direct him
to tread a path from the paths of Paradise. The Angels lower
their wings for the student of knowledge in approval of what
he does. All in the heavens and earth and the fish in the depth
of the water seek forgiveness for the scholar, and the superiority
of the scholar over the worshipper is like the superiority
of the full moon at night over the rest of the stars. Verily
the scholars are the heirs to the Prophets. Verily, the Prophets
did not bequeath deenars or dirhams. All they left behind
was knowledge, so whoever takes it, has indeed acquired
a huge fortune." [Al-Musnad,
5/196. Also related by Aboo Daawood, 3/317; at-Tirmidhee 5/49; Ibn Maajah 1/81,
ad-Daarimee, 1/98 and ibn Hibbaan,
1/152 (al-Ihsaan). It was declared saheeh by al-Albaanee;
see Saheeh al-Jaami 5/302. Ibn Rajab has provided a commentary
to this Hadeeth in a small work of his, so one should refer
to it.] In
at-Tirmidhee and other sources, is the hadeeth of Aboo Umaamah,
may Allah be pleased with him, in which he says, ‘The
Messenger of Allaah - sallallahu alaihe wa-sallam - said: 'The
excellence of the scholar over the worshipper is like my excellence
over the lowermost of you. Indeed, Allaah, His Angels,
the inhabitants of the heavens and earth, even the ant in
its hole and the fish, supplicate for one who teaches good to the
people'' [Related by at-Tirmidhee, 5/50. AI-Mundharee mentioned it in
at-Targheeb
wa at-Tarheeb 1/10 and he related from at-Tirmidhee that
he said: "The hadeeth is hasan Saheeh". It has been
declared saheeh by al-Albaanee, see Saheeh at-Tirmidhee, 2/343] The
aforementioned texts manifest the rank and status of Knowledge,
and its great standing and importance. They also show
the commendable effects and noble qualities in this world and
the Hereafter, which are a consequence of knowledge, as well
as the results they bear, such as humility and submission to
the Laws of Allaah and compliance and adherence to His commands. Thus,
the scholar knows his Lord, his Prophet and the commands
and boundaries set by Allaah. He distinguishes between
that which Allaah loves and is pleased with, and that which
He hates and rejects. Thus, he acts in accordance to the commands
of Allaah with respect to that which he approaches and
refrains from. This
is true for the one who s given the tawfeeq towards acting upon
that which He knows, if however the case is the opposite, his
knowledge will be a curse for him. Al-Aajurree
states in the introduction to his book Akhlaaq al-Ulamaa, "Allaah,
sanctified are His names, singled out those of His
creation whom He loved and then guided them to eemaan. He
further singed out from amongst the believers those whom He
loved and favored them by teaching them the Book and Hikmah.
He
granted them the tawfeeq in the religion, taught them the explanation
and favored them over the rest of the believers. This
is the case in every age and place. Allaah elevated them with
knowledge and adorned them with forbearance. Through them,
the lawful is known from the unlawful, the truth from falsehood,
the harmful from the beneficial, and the good from the
bad. Their
virtue is enormous and their standing is great. They are the
heirs to the Prophets and a pleasure to the eyes of the righteous.
The fish in the sea seek forgiveness for them, the Angels
lower their wings for them and they are second after the Prophets
who will intercede on the (Day of) Resurrection. Their gatherings impart wisdom.
Through their actions, the heedless are
restrained and scolded. They
are the best of the slaves and are higher in rank than the zuhaad
(i.e., ascetics). Their life is a treasure and their death is a
calamity. They remind the negligent and enlighten the ignorant.
Trouble and ill treatment is not expected or feared from
them. By their fine instruction, the obedient ones dispute and
by their eloquent sermon, the slack ones return. Everyone is
in need of their knowledge... so they are the lamps for the servants,
the landmarks of communities, the backbone of the ummah,
and the sources of wisdom. They are the subject of Shaytaan’s
rage. Because of them, the hearts of the people of truth
come to life and the hearts of the people of deviation die. Their
similitude upon this earth is that of the stars; they guide one
in the darkness of the land and sea. If the stars blacken out,
people become confused and when the darkness unveils the
stars, they see." [Ahklaaq al-Ulamaa, page 13 &14] Al-Aajurree
then related texts from the Book and Sunnah, as well
as statements of the people of knowledge, which support what
he mentioned. Thus,
knowledge possesses a lofty rank and a very high status.
Knowledge has only been granted this great status,
as it is a means to the greatest of all aims: that is the
worship of Allaah alone, without any partner, and the establishment
of Tawheed of Him in the required way. Knowledge
is therefore, not sought after in itself but for something
else, [Publisher’s
Note: From a more detailed discussion of this issue refer
to Adorning Knowledge with Actions by Shaykh Husayn al-’Awaayishah.
(Al-Hidaayah
Publishing and Distribution, UK, 1999)]
and that is action. Consequently, every type of
knowledge within the Sharee’ah that the law of Islam calls for
is demanded because it is a means to the worship of Allaah and
for no other reason. This is proven by the following facts: The
first: The sharee’ah has not brought anything but worship, this
is the reason behind the dispatching of the Prophets (‘alayhim
as-salaam). Allaah says: - "O Mankind!
Worship
your Lord..." [Soorah
al-Baqarah (2):21] Allaah
says: "Alif
Laam Raa. (This is) a Book, the aayaat whereof are perfected,
and then explained in detail from One who is All-Wise and
Well-Acquainted, that you worship none but Allaah...’’
[Soorah
Hood (11):1-2] Allaah
says: "And
We did not send any messenger before you but We inspired
him (saying),’None has the right to be worshipped but I,
so worship Me (alone)" [Soorah
al-Anbiyaa (21):25] Allaah
says: "Verily
We have sent down the Book to you in truth. So, worship
Allaah by making your religion sincerely for Him alone. Surely,
to Allaah alone belongs the sincere religion…" [Soorah
az-Zumar (39):2-3] Likewise,
there are so many other aayaat that cannot easily be enumerated
without some effort. They all point towards the fact that
the intention behind knowledge is worship of Allaah and to direct
all acts of worship and obedience to Him. The
second: The evidences that indicate the spirit of knowledge
to be action and that without action, knowledge is bare
and of no benefit. Allaah
has said: "...It
is only those who have knowledge amongst His slaves who
fear Allaah..." [Soorah
al-Faatir- (35):28] Allaah
says: "Is
one who is obedient to Allaah, prostrating himself or standing
(in prayer) during the hours of the night, fearing
the Hereafter and hoping for the Mercy of his Lord
(like one who disbelieves)? Say,’ Are those who know
equal to those who know not?’ It is only people of understanding
who will remember." [Soorah
az-Zumar (39):9] These
and other evidences show that knowledge is a particular
type of means and is not in the view of the Sharee’ah,
sought after in itself. It is none other than the way
to action, Furthermore, all the reports related on the excellence
of knowledge are only established from the perspective
that the person is obliged to act upon this knowledge. It
is of common fact that the best branch of knowledge is knowledge
of Allah. Nevertheless, this knowledge is not regarded
a virtue for it’s holder unless he remains true to its dictates
and that is (to actually possess) eemaan in Allaah. The
third: The severe warnings, threats and harsh reprimands mentioned
in the texts of the Sharee’ah for the one who does not
act in accordance to hits knowledge. The fact that the scholar
will be questioned on what he did with his knowledge, and
that it will be a source of grievance, regret and (the) curse (of
Allaah) for the one who does not act upon it. Allaah
says: - "Do
you enjoin righteousness upon the people and forget yourselves
(to practice it) whilst you recite the scripture? Have you
then no sense?" [Soorah al-Baqarah (2):44] Allaah
says: "O
you who believe! Why do you say that which you do not
do? Most hateful it is with Allaah that you say that which
you do not do." [Soorah
as-Saff (61):2-3] Allaah
says relating what Shu'ayb declared to his community: "...I
wish not to contradict you and do that which I forbid you.
I only desire reform as far as I am able to do so, and
my tawfeeq cannot come about except by Allaah. In Him
I trust and Unto Him I repent." [Soorah
Hood (11):88] There
are many other texts of this nature. In addition, there exists
numerous reports from the Salaf on this issue; they are of
great benefit and sublime value, scholars have related and passed
on these reports in their works. [Refer to some of these statements in al-Khateeb
al-Baghdaadee's
work, Iqtidaa' al'llm al-'Amal and the treatise by al-Haafidh
Bin 'Assayer, Dhamm man laa ya'mol bi 'Ilmih. Both works
are published.] Shaykh
al-Islaam lbn Taymiyyah states: "...this is why it is
said,
'Knowledge is of two types: knowledge in the heart and knowledge
upon the tongue. The knowledge in the heart is the beneficial
knowledge and the knowledge upon the tongue is the proof
of Allaah upon His slaves' [This is a statement of al-Hasan al-Basree,
may Allaah have mercy
upon him, and it is recorded by ad-Daarimee (1/102). Shaykh
al-Islaam mentioned this in al-Fataawa and attributed it to
al-Hasan, see: 7/23] … so the faqeeh whose heart
has
acquired understanding and enlightenment is not like the khateeb
who addresses with his tongue. The heart may attain great
matters of knowledge and understanding and its occupier may
not speak of it to anyone. Similarly, one may speak about many
issues concerning the heart and its states and the person may
be at the same time void and bare of such matters." [Dar'
at-Ta'aarud 7/453-454] By
what has preceded, one can now comprehend the rank and status
knowledge possesses as well as its immense benefits and
returns. One
can apprehend the powerful effect it has on the strength and
steadfastness of eemaan, and the fact that it is the greatest
cause for the increase, growth and strength of eemaan.
This holds true for the one who acts in accordance with
this knowledge. In
fact, actions themselves differ, with respect to their increase, decrease,
acceptance and rejection, in proportion to their agreement
and conformity to knowledge. Ibn al-Qayyim, may Allaah
have mercy upon him, mentioned this: "Actions differ
with
respect to acceptance and rejection in proportion to their agreement
or opposition to knowledge. Thus, the action that conforms
to knowledge is the acceptable type, whereas, the action
that opposes knowledge is the rejected type. Knowledge is
the scale and it is the criterion." [Miftaah
Daar as-Sa'aadah, page 89] He
also said: "Any knowledge or action that does not
increase eemaan
in strength is diseased..." [Al-Fawaa'id,
page 162] The
increase of eemaan brought about by knowledge is achieved
in many ways: to travel in search of knowledge; to sit with
people of knowledge in their gatherings; to study issues of knowledge
in company; to increase in knowledge of Allaah and His
Sharee'ah; to practice what one learns and as for those who acquire
knowledge, there is a reward. These are some of the ways
in which eemaan increases as a result of knowledge and its
attainment. As
for the branches of sharee'ah knowledge that can cause an increase
of eemaan, they are abundant. The following is a summarized
selection of them: i.
Reciting the Noble Qur'aan and Contemplating on it This
is one of the greatest branches of knowledge that can lead to
the increase, stability and strengthening of eemaan. Allaah
has revealed His lucid Book to His servants as a source of
guidance; mercy, light and glad tidings and as a remembrance
for those who remember. Allaah
says: "And
this is a blessed Book that We have sent down, confirming
that which came before it." [Soorah
al-An'aam (6):92.29] Allaah
says: "And
this is a blessed Book that We have sent down, so follow
it and fear (Allaah), that you may receive mercy."
[Soorah
al-An'aam (6):155] Allaah
says: "Certainly,
we have brought to them a Book, which we have
explained in detail, upon knowledge, as a guidance and
a mercy to a people who believe." [Soorah
al-A'raaf (7):52] Allaah
says "...And
We have sent down to you the Book, as a clarification
of everything, a guidance, a mercy and as glad
tidings for the Muslims" [Soorah
an-Nahl (16):89] Allaah
says: "(This
is a) Book that We have sent down to you, full of blessings,
so that they may ponder over its aayaat, and that
those of understanding may remember." [Soorah
Saad (38):29] Allaah
says: "Verily,
this Qur'aan guides to that which is most just and
right, and gives glad tidings to the believers who work
righteous deeds, that they shall have a great reward."
[Soorah
al-Israa (17):9] Allaah
says: "And
We send down of the Qur'aan that which is a healing
and a mercy to those who believe, and it increases
the oppressors in nothing but loss." [Soorah al-Israa (17):82] Allaah
says: "Verily,
therein is indeed a reminder for him who has a heart
or gives ear while he is heedful." [Soorah
Qaaf (50):37] These
noble aayaat contain mention of the excellence of the Noble
Qur'aan, the Book of the Lord of the Worlds. The fact that
Allaah made it blessed and a guidance for the worlds. He placed
within it a cure for illnesses, especially, the illnesses and diseases
of misconceptions and desires of the heart. He made it a
source of glad tidings and mercy for the worlds and as a form of
remembrance for those who remember. He made it a guide towards
that which is most just and upright, and He mentioned aayaat
and threats by which they may fear or would cause them
to remember and reflect. Thus,
one who reads the Qur'aan, and ponders and reflects over
its aayaat finds within it such knowledge and learning, which
strengthen, increase and develop his eemaan. This
is because he will come across within the discourse of the Qur'aan,
a King, who possesses all dominion, for whom alone, is
all praise. The reigns of all affairs are in His hand alone, they emanate
from Him and return to Him. He has ascended above His
throne and not a single secret in the regions of His dominion
escapes Him. He
is aware of what is in the souls of His slaves, fully cognizant of
their hidden and public deeds. Solely, He disposes of the affairs
of the Kingdom. He
hears and sees, gives and withholds, rewards and punishes, and
honors and abases. He creates and sustains, and gives life and
causes death. He decrees, executes and disposes. He
invites His servants and directs them towards what constitutes
their happiness and success. He entices them towards
this, and warns them of what will cause their ruin. He
introduces Himself to them by His names and attributes. He woos
them with His favors and blessings and reminds them of His
favors upon them. He commands them with what entitles them
to the completion of such favors and blessings and warns them
of His vengeance. He reminds them of the honor He has prepared
for them if they obey Him, and of the punishment He has
prepared for them if they disobey Him. He
informs them of how He handles His awliyaa' and His enemies,
and of the outcome of both. He praises His awliyaa' for
their righteous actions and fine qualities. He censures His enemies
for their bad deeds and distasteful characteristics. He
puts forward parables and provides numerous types of proofs
and truths. He replies to the misconceptions of His enemies with the finest of
answers. He gives credit to the truthful
and denies the liar. He speaks the truth and guides towards
the path. He
invites to the abode of peace and safety (i.e., Paradise). He mentions
its description, its beauty and its bliss. He warns against
the abode of destruction (i.e., the Hellfire re). He mentions
its torment, its ugliness and its pains. He
reminds His slaves of their necessity towards Him, their dire need
of Him, and that they can never be independent of Him ever
for the blink of an eyelid. He informs them that He can dispense
of them and of all creation, and that He Himself is the Rich
and is not dependent on anything, whereas, everything besides
Him is inherently in need of Him. He
makes known to them, that no one attains an atom's worth or
more of good except by His Favor and Mercy, and that no one
attains an atom's worth or more of bad except by His justice
and wisdom. One witnesses from His speech, His reproach
of His beloved in the most gracious of ways and despite
that, He dismisses their mistakes and forgives their slips.
He accredits their excuses, rectifies their corruption, defends
and protects them. He is their victor, their guardian over
their welfare and the one who delivers them from all difficulties.
He is the One who will keep His promise to them, He
is their only patron and protector. He is their true patron and
protector and their victor over their enemies. How fire a patron
and victor He is! Hence,
the servant never ceases to benefit from reflecting on the
Book of Allaah. His heart bears witness to such types of knowledge
that increase his eemaan and strengthen it. How
can this not be so? When he finds within the Qur'aan, a King
who is glorious, merciful, generous and beautiful; this is His
standing. So
how can he not love Him, compete to attain a nearness to Him
or use up his energy in trying to show love for Him? How
can He not be more beloved to him than anything else? How
can he not prefer His pleasure to anyone else's pleasure? How
can he not be attached to His remembrance? How can his love
for Him, his desire to meet Him and feeling close to Him not
be his nourishment, strength and medicine, in that if he were
to be bereft of this, he would become corrupt and ruined and
would not benefit from his life? [Refer
to al-Fawaa'id of Ibn al-Qayyim, pages 58-60] Al-Aajurree,
may Allaah have mercy upon him, said: "Whoever
contemplates
His words, will know the Lord and he will know of His
great power and capability, His immense favor upon the believers,
and of the obligation upon himself to worship Him. Accordingly,
the person imposes this duty upon himself thereby being
on his guard against that which his Generous Patron and Protector
has warned of and coveting that which He has made desirous. Whoever
is of this description when reciting the Qur'aan or when
listening to it when recited by another, the Qur'aan will be
a cure for him. He becomes rich without money, he attains power
and strength without kinsfolk and finds intimacy in that which
others feel alienation towards. His
desire when opening a Soorah for recitation will be, ‘when will
I accede to the admonition contained within what I recite?' and
his desire will not be, ‘when will I complete this Soorah?' His
aspiration is none other than, 'When will I understand what Allaah
is addressing me with? When will I restrain (from committing
sins)? When will I take heed?' This
is because reciting the Qur'aan is worship and it is not to be
done so in a state of heedlessness, and Allaah is the one who
grants the tawfeeq towards that?" [Akhlaaq
Hamlah al-Qur'aan, by al-Aajurree, page 10] For
this reason, Allaah, the Generous, orders His servants and encourages
them to ponder over the Qur'aan, Allaah says: "Do
they not then contemplate on the Qur'aan? Had it been
from other than Allaah, they would surely have found
therein much contradiction." [Soorah
an-Nisaa' (4):82] He
says: "Do
they not then contemplate on the Qur'aan, or are there
locks upon their hearts?" [Soorah
Muhammad (47):24] Allaah
proclaims that He only revealed the Qur'aan so that its aayaat
would be pondered over, He says: "(This
is a) Book that We have sent down to you, full of blessings,
so that they may ponder over its aayaat, and that
those of understanding may remember." [Soorah
Saad (38):29] Allaah
also explains that the reason behind the lack of guidance for
the one who deviates from the straight path is his disregard for
reflecting on the Qur'aan and being too proud to listen to it, He
says: "Indeed,
My aayaat used to be recited to you, but you used
to turn back on your heels. With haughtiness, you talked
evil about it (i.e., the Qur'aan) throughout the night.
Have they not then pondered over the Word (i.e., the
Qur'aan) or has there come to them what had not come
to their fathers of old?" [Soorah
al-Mu'minoon (23):66-68] He
mentions of the Qur'aan that it increases the believers in eemaan
if they read it and contemplate on its aayaat, Allaah says: "The
believers are none other than those whose hearts feel
fear when Allaah is mentioned. When His aayaat are recited
to them, they (i.e., the aayaat) increase them in their
eemaan and upon their Lord (alone), they rely." [Soorah
al-Anfaal (8):2.36] Allaah
relates about the righteous amongst the Ahl al-Kitaab, that
when the Qur'aan is recited to them they fall upon their faces
in humble prostration and in a state of weeping, and that it
increases them in humility, eemaan and submission. Allaah says: "Say,
'Believe in it (i.e., the Qur'aan) or do not believe (in
it). Verily, those who were given knowledge before it, when
it is recited to them, they fall upon their faces in humble
prostration, and they say:" How perfect is our Lord!
Truly, the promise of our Lord will be fulfilled:' They
fall upon their faces weeping and it adds to their humility."
[Soorah al-Israa' (17): 107- 109] He
also informs that if He were to send down the Glorious Qur'aan
upon a mountain, it would humble itself and rupture because
of the fear of Allaah. He made this as a parable for the people
to demonstrate to them the greatness of the Qur'aan. He
says: "Had
We sent down this Qur'aan on a mountain, you would
surely have seen it humbling itself and rending asunder
out of fear of Allaah. Such are the parables that We
put forward to mankind that they may reflect." [Soorah
al-Hashr (59):21] He
described the Qur'aan as being the best of speech, parts of it
resembling other parts and He repeated some of it so that it would
be understood. He mentioned that the skins of the righteous
shiver in fear and hope when they hear the Qur'aan. He
says: "Allaah
has sent down the best speech, a Book, its parts resembling
each other in goodness and truth, oft repeated.
The skins of those who fear their Lord shiver from
it. Thereafter, their skin and hearts soften to the remembrance
of Allaah. That is the guidance of Allaah. He
guides with it whom He pleases and whomever Allaah sends
astray, has no guide whatsoever." [Soorah az-Zumar (39):23] Allaah
censures the believers for their lack of humility when listening
to the Qur'aan and He cautions them to not resemble the
disbelievers in this regard. He says: "Has
not the time come for the hearts of those who believe to
be affected by Allaah's reminder (i.e., the Qur'aan)
and of the truth that has been revealed, and not
to be like those who had been given the Book before, whereby
the term was lengthened for them and their hearts
became hard and many of them are rebellious." [Soorah
al-Hadeed (57): 16] These
aforementioned aayaat contain the clearest indication of the
importance of the Qur'aan, the required attention that has to
be paid to it, its powerful effect upon the hearts, and that it is
the greatest matter that increases eemaan, especially, if the recitation
is performed upon contemplation, reflection and on trying
to understand its meaning. Ibn
al-Qayyim, may Allaah have mercy upon him, says: "In
short,
there is nothing more beneficial for the heart than reading
the Qur'aan with contemplation and reflection. The Qur'aan
encompasses all the levels of the travelers, the conditions
of the workers, and stations of those possessing knowledge.
It is the Qur'aan that generates love, desire, fear, hope,
repentance, reliance, pleasure, entrustment, gratitude, patience
and the rest of the different states that are life to the heart
and perfection of it. Likewise, it repels all the rebuked characteristics
and actions that cause the corruption and ruin of the
heart. If
people were to possess a realization of what recitation of the Qur'aan
with contemplation contains, they would devote themselves
to it at the expense of anything else. When the person
reads it with reflection and he comes across an aayah that
he is in need of, for the cure of his heart, he repeats it, even
if he does so a hundred times or the whole night. Hence, to
recite a single aayah of the Qur'aan with contemplation and reflection
is better than reciting the Qur'aan to completion without
any contemplation or reflection. It is also more beneficial for
the heart and more conducive to attaining eemaan and
tasting the sweetness of the Qur'aan ..." [Miftaah
Daar as-Sa'aaadah, page 204] Muhammad
Rasheed Ridaa states: "Know that strength of
religion
and culmination of eemaan and certainty does not come
about except by reading the Qur'aan very often and listening
to it upon contemplation with the intention of being guided
by it and to act on its commands and prohibitions. The correct
and submissive eemaan increases, strengthens, develops
and its effects such as righteous actions and