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 abandonment
of disobedience and corruption, all arise in pro-portion to
the contemplation of the Qur'aan. It also decreases and
weakens in proportion to not contemplating on the Qur'aan. Most
of the Arabs only believed when they heard the Qur'aan and
understood it. They did not conquer the lands, inhabit cities,
nor did their population grow and their power become greater
except because of the Qur'aan's effective guidance. Furthermore,
the nobles of Makkah who opposed and stood in enmity,
strove against the Prophet and tried to prevent him from
conveying the message of his Lord by stopping him from reciting
the Qur'aan to the people: "And
those who disbelieve say, 'Do not listen to this Qur'aan
and make noise in the midst of it (being recited) so
that you may overcome …'" [Soorah
Fussilat (41):26.40] The
weakness of Islaam since the Middle ages up to the point
where
most of its empire disappeared is only so because of the abandonment
of the contemplation of the Qur'aan, of reciting it and
acting by it." [Mukhtasar
Tafseer al-Manaar, 3/170] Thus,
the Noble Qur'aan is one of the greatest fortifiers of eemaan
and the most beneficial reasons behind its increase. It
increases the eemaan of the slave in many diverse ways. Ibn as-Sa'dee
says: "It increases it in many ways. Indeed, as for
the
believer, by simply reciting the aayaat of Allaah and becoming
acquainted with the truthful information and fine rulings
present within it, he attains an abundant goodness from the
affairs of eemaan. How will it then be if he contemplates on it
proficiently and understands its aims and secrets?" [At-Tawdeeh
wa al-Bayaan li Shajarah al-Eemaan, Page 27] However,
one must know that the increase of eemaan that arises
from the recitation of the Qur'aan does not happen unless
one concentrates on understanding the Qur'aan, applying
it and acting by it. The case is not that he simply reads
it without understanding or contemplation, as many people
who read the Qur'aan will find it to be their adversary and
opponent on the Day of Judgment. It
has been affirmed on the Prophet - sallallahu alaihe wa-sallam -
that he said: "Verily, Allaah raises up a people
with this
Book and He abases others." [Related by Muslim, 1/559] It has
also been affirmed that he (- sallallahu alaihe wa-sallam -) said: "...
and the Qur’aan
is either a proof for you or against you." [Related
by Muslim, 1/203] So
it is a proof for you and it increases your eemaan if you act by
it or it is a proof against you and it decreases your eemaan if
you neglect it and do not observe its boundaries. Qatadah
stated: "Not a single person sits down with this
Qur'aan
except that he then rises with either some increase or decrease."
[Related
by Ibn al-Mubaarak in az-Zuhd, page 272, al-Aajurree in
Akhlaaq Hamlah al-Qur'aan, page 73, al-Marwazee in Qiyaam al-Layl,
Page 77 of the concise version. Al-Baghawee mentioned it in
his Tafseer, 3/133] Al-Hasan
al-Basree says in clarifying the meaning of contemplating
the Qur'aan: "... However, by Allaah, it is not by
memorizing
its letters and neglecting its boundaries. To the extent
that one of them says, ‘I recited the whole Qur'aan and did
not miss out a single letter!’ and by Allaah, he missed out the
whole of the Qur'aan: no Qur'aan is seen in his character or deeds!
To the point that one of them says, ‘Verily I can recite a Soorah
with a single breath!’ By Allaah, these are not recites or scholars,
they are not wise or pious. Whenever the recites are of
this type, may Allaah not increase their like amongst the people!"
[Related by 'Abdur Razzaaq in his Musannaf 3/363, Ibn al-Mubaarak
in az-Zuhd, page 274, al-Aajurree in Akhlaaq Hamlah
al-Qur'aan, page 41, and al-Marwazee in Qiyaam al-Layl, Page
76 of the concise version] May
Allaah have mercy upon al-Hasan. I wonder as to what he would
say if he witnessed the recites of our present time? Recites,
who have been infatuated with being melodious, with correctly
pronouncing the letters and flowering them, whilst they
squander and neglect the limits. In
fact, the ears of the people when listening to the Qur'aan, also
turn to the pronunciation of the words and the melody whilst
neglecting to hearken or to contemplate on the word of Allaah. In
any case, there is no objection whatsoever to the tajweed of the
Qur'aan, to recite it slowly and melodiously, and to render it in
a fine way. The objection however, is in over burdening oneself
and being obstinate in pronouncing the letters without paying
any regard or attention to establishing the commands that
were the reason for the revelation of the Qur'aan. To the extent
that you do not see in many of them the fear brought about
by the limits of Allaah, indeed, nor do you see within them
application of the Qur'aan in character or deed. You
find a reciter amongst them, who has memorized the Qur'aan
and who correctly pronounces the letters, shaving his beard
or lengthening his lower garment. In fact, he may neglect
performing prayer in its totality or in congregation, and other
such sinful acts, to the extent that one of them - and Allaah's
help is sought - opened a music party for an immoral woman
with aayaat of the Noble Qur'aan. He recited as an introduction
to her singing, aayaat from the Noble Qur'aan! The
speech of our Lord is too great to be dishonored by the likes
of such. It suffices me to repeat what al-Hasan, may Allaah
have mercy upon him, said, 'Whenever the reciters are
of
this type, may Allaah not increase their like amongst the people!' Ibn
al-'Arabee mentioned, when describing the reciters of his time
being preoccupied with reciting the words of the Qur'aan accurately
while neglecting its rulings, and taking it up as a profession
when the Qur'aan was only revealed to be acted by: "...
but when this recitation became a profession, they beautified
it and vied with it, spent their life - without any need for
them - on it. One of them dies and he was able to raise the Qur'aan
in speech as a pot is raised but he broke its meanings as
a vessel is broken. Thus, he was not consistent with any of its
meanings." [Al-'Awaasim min al-Qawaasim 2/486,within the book Aaraa'
Abee
Bakr Ibn al-'Arabee al-Kalaamiyyah by 'Ammaar at-Taalibee] Hence,
the Muslim must learn how to derive benefit from the Qur'aan
before he begins to recite it in order for its benefit to be
achieved. Ibn al-Qayyim, may Allaah have mercy on him, mentioned
in this respect a principle that is of great standing and
enormous benefit. It is, "if you want to attain
benefit from the
Qur'aan, bring your heart together upon reciting or listening to
it, and divert your hearing to it, and be present in front of it, in
the manner of one who is present and spoken to by the One who
spoke it, How perfect He is" [Al-Fawaa'id, page 5. Also, refer to
al-Fataawa of Ibn Taymiyyah,
I 6/48-51 and 7/236-237] Whoever
applies this principle and traverses upon this methodology
when reciting the Qur'aan or when listening to it, will
succeed with both knowledge and action. His eemaan will increase
and it will establish itself like towering mountains, and Allaah
is the One who is asked to give us the tawfeeq towards that
and every good. Furthermore,
contemplation and reflection over the aayaat of Allaah
are of two types: "Contemplation over it to arrive at
the intended
meaning of the Lord and contemplation over the meanings
of what Allaah called His servants to reflect on. The first
is contemplation over the Qur'aanic evidence and the second
is contemplation over the witnessed evidence. The first is
contemplation over His aayaat that are heard (i.e., the Qur'aan)
and the second is contemplation over His aayaat that are
witnessed (i.e., the universe and what it contains)." [Miftaah
Daar as-Sa'aadah, page 204] This
was
stated by lbn al-Qayyim. The
discussion mentioned here centers on the contemplation of Allaah's
aayaat that are heard. As for reflection on His aayaat that
are seen and witnessed, discussion on this will follow shortly
by the will of Allaah. ii.
Knowledge of Allaah's Most Beautiful Names and Most
Exalted
Attributes The
knowledge of the names of Allaah and His attributes that are
mentioned in the Book and Sunnah, which signify Allaah's absolute
perfection from all angles, is one of the greatest branches
of knowledge that causes the increase of eemaan. To
occupy oneself with learning them, understanding them, and fully
investigating them embodies many great benefits, such as: 1.
The knowledge of Tawheed al-Asmaa wa as-Sifaat is without exception
the most noble and glorious of all types of knowledge.
Therefore, to engage oneself with understanding it and
investigating into it is an engagement of the highest of pursuits
and the attainment of such knowledge is of the most noble
of gifts (from Allaah). 2.
Knowledge of Allaah leads to love of Him, fear and reverence of
Him, hope in Him and sincerity of action for Him alone. This is
the cornerstone of the servant's happiness. There is no way towards
knowing Allaah except by way of knowledge of His names
and attributes and to acquire the understanding of their meanings. 3.
Allaah created creation so that they may know and worship Him.
This is the purpose that is demanded of them. Thus, to occupy
oneself with this is in effect to occupy oneself with that which
one was created for. To leave and make waste of this, is none
other than a disregard for that which one was created for. It
is indeed distasteful of the servant, who never ceases to reap the
many bounties of Allaah upon him and whom the favor of Allaah
upon him is enormous from every aspect, that he remains
ignorant of his Lord and averse to wanting to know Him. 4.
One of the articles of eemaan, or rather, the most excellent and
origin of them all is eemaan in Allaah. Eemaan is not merely
the proclamation of the servant, 'I have eemaan in Allaah'
without him possessing any knowledge of his Lord. In fact,
the reality of eemaan is for him to know the One that he has
eemaan in and to exert ones efforts to knowing His names and
attributes until he reaches the level of certainty. The level of
the slave's eemaan lies in proportion to the knowledge he has
of his Lord. The more he knows of his Lord, the more his eemaan
will increase. Likewise, the less he knows of his Lord, the
less his eemaan will be. The closest way that will lead him to
this is by contemplating over His attributes and names. 5.
Knowledge of Allaah is the origin of everything, to the extent that
even the one who truly knows Allaah concludes from his knowledge
of Allaah's attributes and actions with regard to that which
Allaah does and the rulings that He legislates. This is because
Allaah only does that which is conformant to the dictates
of His names and attributes. His actions center on justice,
favor and wisdom, so the laws that Allaah legislates are only
done so in accordance to the dictates of His praise, wisdom,
favor and justice. Thus, the information Allaah relates is
all true and truthful and His commands and prohibitions are all
just and wise. Amongst
these benefits is also the fact that the knowledge of the
most beautiful names of Allaah and of His most exalted attributes
brings about their effects of servitude and humility. Every
attribute has a specific form of servitude connected to it, these
are the requisites of this attribute and the requisites of possessing
knowledge and correctly understanding the attribute.
This covers all forms of worship that are manifested upon
the heart and limbs. To
elaborate, the knowledge of the servant that Allaah alone is able
to harm and benefit, give and withhold, to create, sustain, to
give life and cause death, will produce the worship of tawakkul
it its inner form (i.e., in the heart) and the requisites and
fruits of tawakkul in its apparent form (i.e., upon the limbs). If
the servant realizes that Allaah hears, sees and knows, and the
fact that not a single atom in the heavens and earth escape Him,
and that He knows the secret and hidden, and what the treacherous
eyes behold and what the breasts conceal, this will make
him preserve his tongue, limbs, and the notions of his heart
from anything which displeases Allaah. He will make these
limbs devoted to what Allaah loves and is pleased with. If
he knows that Allaah is rich, generous, kind, merciful and is enormously
benevolent, this will create a strength of optimism, and
this optimism will give birth to many types of hidden and apparent
servitude, all in proportion to his understanding and knowledge. Likewise,
if he is aware of the perfection and beauty of Allaah, this
will grant him a specific love and a great longing to meet Him;
this in turn, produces several forms of servitude. In
light of this, one sees that all forms of servitude to Him are related
back to the dictates of the names and attributes. [Refer to Miftaah Daar as-Sa'aadah of ibn
al-Qayyim, pages 424-425.
For a similar but more detailed discussion, see al-Fawaa'id,
also by Ibn al-Qayyim, pages 128-131] Thus,
if the servant knows his Lord in the correct and demanded
way, and in the way that is free of the methods of the
people who deviated in their understanding of Allaah; such (deviant)
methods, which are built upon tahreef, ta'teel, takyeef
or tashbeeh of the names and attributes of Allaah. Whosoever
escapes from these false kalaamiyyah methodologies,
which in effect are the greatest of matters that obstruct
the slave's way to knowing his Lord and cause decrease
of eemaan and its weakness, and instead knows his Lord
by His most beautiful names and exalted attributes that He
Himself introduced His creation to, which are mentioned in the
Book and Sunnah, and understands them upon the methodology
of the Salaf as-Saalih, then he will indeed have been
given the tawfeeq towards the greatest cause behind the increase
of eemaan. A
report from the Prophet - sallallahu alaihe wa-sallam - has been
ascertained, which relates that (a particular set of) ninety-nine
names belong to Allaah and as for whosoever enumerates
them, this will be a reason for his entry into paradise.
Recorded in the Saheehayn, is the hadeeth of Aboo Hurayrah,
may Allaah be pleased with him, in which he says, 'The
Messenger of Allaah - sallallahu alaihe wa-sallam - said: "To
Allaah belong ninety-name names, one hundred less one,
whoever enumerates them will enter Paradise." [Related by
al-Bukhaaree (5/354, 11/214 & 12/377, al-Fath) and
Muslim 4/2063] "The
meaning of 'enumerate' (here) is not just counting them, as
an unrighteous person is able to count them. The meaning is none
other than acting by them." [Fath
al-Baari', 11/226. this statement was made by al-Aseelee] Hence,
one must understand the names and attributes as well as
know the meanings they impart in order to completely benefit
from them. Aboo
'Umar at-Talamankee states: "From the perfection of the
knowledge
of Allaah's names and attributes that the supplicant and
memorizes is required to know, which the Messenger of Allaah
- sallallahu alaihe wa-sallam - said is the knowledge of the
names and attributes, the benefits they embody and realities
they indicate. Whoever does not know of this, is not one
who has knowledge of the meanings of the names or who has
benefited from the realities they indicate when mentioning them."
[Fath
al-Baari', 11/226] Ibn
al-Qayyim mentioned three levels of enumerating the names
of Allaah: •
The first level, to memorize their words and number. •
The second level, to understand their meanings and implications. •
The third level, to make du'aa (i.e., supplicate) to Allaah with them,
this encompasses both supplication of worship and supplication of
request. [Badaa'i'
al-Fawaa'id, 1/164] Ibn
Sa'dee says in explanation of the phrase 'enumerates them'
found
in the aforementioned hadeeth of Aboo Hurayrah: "i.e.,
whoever
memorizes them, understands their meanings, believes
in them and worships Allaah with them, will enter Paradise.
Since it is only the believers who will enter Paradise, it
becomes apparent that this is the greatest source and constituent
towards the attainment of eemaan and it's strength and
stability. Knowledge of Allaah's names is the foundation of eemaan
and eemaan traces back to it." [At-Tawdeeh wa
al-Bayaan, page 26] Consequently,
whoever knows Allaah in this manner will be amongst
those who have the strongest of eemaan, the most intense
in obedience and worship of Allaah, and one who has the
greatest fear and awareness of Allaah. 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] Ibn
Jareer at-Tabaree states in his commentary to this aayah: "Allaah,
may His mention be exalted, says, 'Those who fear
Allaah
and shield themselves from His punishment by being obedient
to him, are none other than those who have knowledge
of His capability over anything that He desires and that
He does what He likes.' The reason being that whoever is
certain
of Allaah's retribution as a consequence of disobedience to
Him, he will fear and dread Him for fear of being punished by Him."
[Tafseer
at-Tabaree, 12/132] Ibn
Katheer writes: "i.e., those who truly fear Him as He should
be,
are none other than the learned, who know Him. The reason
being that the more the knowledge of al-'Adheem, al-'Aleem,
the One characterized with attributes of perfection and
depicted with the most beautiful names is, the greater and more
complete is the knowledge of Him, the greater and more will
be the fear of Him." [Tafseer Ibn
Katheer, 3/553] One
of the Salaf summed up this meaning with a concise expression,
he said: "Whoever has more knowledge of Allaah,
will
have more fear of Him." [Ar-Risaalah al-Qushayriyyah of Aboo al-Qaasim
al-Qushayree, page
141. The one who made this statement is Aboo 'Abdullaah Ahmad
ibn 'Aasim al-Antaakee, refer to his biography in As-Siyar, 11/409] Ibn
al-Qayyim, may Allaah have mercy upon him, says: "There
does
not exist a need of the souls that is greater than their need
for the knowledge of their Maker and Originator, and for possessing
love of Him, mentioning Him, being delighted at Him,
and for seeking a means and position with Him. However, there
is no route to this except by way of knowledge of His characteristics
and names. Thus, the more knowledgeable the slave
is of these names and attributes, the more knowledgeable he
will be of Allaah, the more will be his quest of Him, and the nearer
he will be to Him. Likewise, the more averse he is to the names
and attributes, the greater ignorance he will have of Allaah,
the more will be his dislike for Him and the further away he
will be from Him. Allaah affords the slave a status with
Him
that is in accordance with the status that the slave gives
to Allaah with himself..." [Al-Kaafiyah
ash-Shaafiyah, pg 3-4] Knowledge
of Allaah strengthens the area of fear and awareness
and gives growth to hope in the heart. It increases the
eemaan of the servant and yields many types of worship. The
only way and route to this knowledge is via reflecting on the
Book of Allaah and on His names, attributes and actions that
Allaah has made His servants aware of upon the tongues of
His Messengers. It is also by reflecting on those matters that Allaah
has declared Himself exalted over, which are neither becoming
of him nor befitting to Him. It
is by contemplating over His days and actions towards His awliyaa
and enemies, which He has informed His servants of and
made them bear witness to. This is so that they may use it as
evidence to arrive at the fact that He is their True Evident Deity
- worship is not befitting to anyone besides Him. They
may also use this as evidence of the fact that Allaah has absolute
power over all things; that He is fully aware of everything;
that He is severe in retribution, oft forgiving and most
merciful; that He is the All Mighty the All Wise and that He
does what He wants. He is the One who comprehends everything
with His knowledge and mercy and all of His actions revolve
around wisdom, mercy, justice and benefit. Not a single action
of His is excluded from this. Such
benefit, can only be derived by way of reflection on His words
and by looking at the effects of His actions. [See Miftaah Daar
as-Sa'aadah of Ibn al-Qayyim, page 202] As
for the one who opposes this mainstream way, deviates from
this path, and traverses the path of those who deviated in understanding
Allaah, then how far he is indeed from the knowledge
of his Lord and Creator! In fact, he will be the weakest
of people who know their Lord and the least of them who
have fear and reverence for Him. Ibn
al-Qayyim, may Allaah have mercy upon him, says, after explaining
that the reason behind the difference present within people
concerning their understanding of Allaah, relates back to the
difference present in their knowledge and awareness of the Prophetic
texts, in its comprehension, and in the knowledge of the
falsity of the misconceptions that oppose the reality of these
texts, he says (after this): "... and you will find those who
are
weakest in understanding to be the people of false censured speech;
the speech that the Salaf condemned. This traces back to
their ignorance of the texts and its meanings and the firm establishment
of false misconceptions in their hearts." He
then informs that the masses reside in a better state than them
and that they posses a stronger knowledge of their Lord, he
says: "… and if you were to contemplate over the state of
the
masses, who are not believers according to the view of most
of them, you will find them having more understanding than
them and having stronger eemaan, greater submission to the
revelation and a higher level of submission to the truth." [Madaarij
as-Saalikeen, 1/125] Before
this, Ibn al-Qayyim, may Allaah have mercy upon him, highlights
the importance of having insight and correct understanding
of Tawheed al-Asmaa wa as-Sifaat and of understanding
it upon the methodology of the Salaf as-Saalih. He
also points out the importance of staying clear of the false misconceptions
of the people of kalaam, which destroy this tawheed. Thereafter,
he mentions concise beneficial words that lead towards
this insight and understanding, he says: "The
substance
of all this is that your heart witnesses the Lord, in ascension
above His Throne, speaking with his commands and prohibitions,
seeing the movements of the world, its celestial part
and earthly part, its figures and its essences; hearing their voices,
observant of their consciences and secrets. The
decrees of the kingdoms being under His disposal and order,
they descend from Him and rise back up to Him. His angels
are at His service; they execute His orders across the regions
of His kingdoms. He
is characterized with attributes of perfection and described with
qualities of magnificence. He is elevated above defects, deficiencies
and having any like. He is as He has described Himself
in His Book, and over and above what His creation depicts
Him with. He
is ever living and will not die. He is self-sustaining, supports all
and does not sleep. He is fully cognizant; not a single atom in
the Heavens or the Earth escapes Him. He is an All-seer; He views
the crawling of a black ant upon a massive rock on a pitch-dark
night. He is an All hearer; He hears the cries of the voices
with the diversity of languages concerning their multifarious
needs. His
words are complete and perfect in truthfulness and justice. His
attributes are too majestic to be likened or equated to the attributes
of His creation. His essence is highly exalted above any
likeness to other essences outright. His creatures are all-embraced
by His actions with justice, wisdom, mercy, benevolence
and favor. To
Him belong the creation and command. To Him belong all-blessings
and favor, the whole dominion and all-praise, and commendation
and glory. He
is first, there being nothing before Him and He is last, there being
nothing after Him. He is Dhaahir [Dhaahir: Indicates the greatness of His attributes and the
insignificance
of every single creation in respect to His greatness and
Highness, for He is above all of His creation with regard His essence
and attributes. [t]], there being nothing
above
Him and He is Baatin [Baatin: Indicates His awareness and knowledge of all secrets,
of
that which is in the hearts and the most intimate of things just as
it indicates His closeness and nearness to all in a manner that befits
His majesty. [t]], there being nothing closer than Him. His
names are all names entailing commendation, praise and glory;
this is why they are termed 'the most beautiful. His attributes
are all attributes of perfection, His characteristics are all
characteristics of splendor, and His actions are all wise, merciful,
of benefit and just. Every
single creation points to Him and directs one who sees Him
with the view of insight, towards him. He
did not create the Heavens, the Earth and that between them
without purpose, nor did He leave man neglected and void
(of any purpose). Rather, He created creation in order for them
to establish Tawheed of Him and worship of Him. He
showered them with His bounties so that they can employ the
expression of gratitude of these bounties to attain even more
of His generosity. He
introduced Himself to His servants in many different ways. He
explains His signs in various ways and diversified for them the
indications. He
called them to love Him from all doors and extended between
Himself and them the strongest of means of His covenant. Hence,
He completed His ample favors upon them, established His
perfect proof on them, poured His bounties upon them, wrote
upon Himself mercy, and insured in His Book, which He wrote,
that His mercy overpowers His anger." [Madaarij as-Saalikeen, 1/124-125.
Refer to Madaarij again, 3/252-253
and al-Waabil as-Sayyib of Ibn al-Qayyim, pages 125-129] Thus,
whoever's knowledge of Allaah is of this like and he has understanding
of this type of insight, he will be of those who have
the strongest eemaan, who are the best in augmentation, glorification
and observance of Allaah, who are most obedient to
Him and who seek nearness to Him the most. People
in this respect are of various levels, some who achieve little
and others who achieve much more. iii.
To Look Attentively at the Biography of the Noble
Prophet
- sallallahu alaihe wa-sallam - For
sure, a cause for the increase of eemaan is to look into the life
story of the Prophet, to study it and to reflect on his fine qualities
and noble and praise worthy characteristics that are mentioned
in his biography. He
is the one who was trusted by Allaah with His revelation, the chosen
one from amongst His creation and His ambassador between
Himself and His slaves. He is the one who has been sent
with the upright religion and the straight path. Allaah sent him
as a mercy unto the worlds, a leader of the righteous and as
a proof over all of His creation. Allaah
sent him after a period that was void of any Messengers and
guided by him towards the most upright of paths and clearest
of ways. Allaah
enjoined upon His slaves obedience of His Prophet, exaltation
of him, respect for him, love of him and the establishment
of the rights that are due to him. He
sealed the paths that lead to Paradise, for it will not be opened
for anyone unless he comes by way of the Prophet - sallallahu
alaihe wa-sallam -. Allaah
opened his breast, raised his mention and removed his burden
from him. He decreed subservience and humiliation for the
one who opposes his command. In fact, there does not exist
a way for anyone who has come after him to attain happiness
in this world and the next except by following him, being
obedient to him and traversing upon his path. Ibn
al-Qayyim, may Allaah have mercy upon him, said: "...
and within
this context, you can comprehend that the dire need of the
slaves, which surpasses all other needs, is the need for knowledge
of the Prophet, for that which he brought, for the belief
in what he informed of and for having obedience to his commands. This
is because there is no way towards happiness and success in
this life and the next other than through the Messengers. There
is no way of knowing the good and the bad in detail except
by their way. Furthermore, one can definitely not attain the
pleasure of Allaah unless it is through them. Thus,
the good of actions, statements, and qualities is none other
than their guidance and that which they brought. They are
the preponderate scales with which, all actions, statements and
qualities are weighed against. By following the Messengers, the
people of truth are distinguished from the people of deviation. Hence,
the necessity for them is greater than the necessity of the
body for its soul, than the necessity of the eye for its light and
the soul for its life. In
all, with regard to any dire need that is supposed, the necessity
of the servant for the Messengers will be much greater. What
is your opinion of one whom if you are deprived of his guidance
and that which he brought, for even a blink of an eyelid,
your heart falls into ruin and it becomes similar to the fish
that is void of water and placed in the frying pan? The state of
the servant when his heart leaves that which the Messengers brought
is like this state, or rather, even worse. However, only the
heart that is alive can sense this, for 'a wound inflicted upon
a corpse does not feel any pain whatsoever.' [The second part from a line of poetry by
al-Mutanabbee. The first
part reads: "Whoever weakens, it becomes easy to disgrace him."
This is from a poem that was said to praise Aboo al-Hasan 'Alee
ibn Ahmad al-Murree. Refer to Deewan al-Mutanabbee, pg. 164,
published by Daar Beirut] If
the happiness of the slave in both abodes is dependent upon the
guidance of the Prophet - sallallahu alaihe wa-sallam -, it becomes
a must upon everyone who sincerely wants to advise his
own self and who desires his own salvation and happiness, to
know of the guidance, life story of the Prophet - sallallahu alaihe
wa-sallam - and his standing, which will take him out of the
circle of those who are ignorant of him and will place him amongst
his followers, his group and party. People
in this respect are an assortment of those who know little,
those who know more and those who are deprived of any knowledge
whatsoever. All favor is in Allaah's hand, He bestows it
to whoever He wills and Allaah is the possessor of great bounty."
[Zaad al-Ma'aad, 1/69-70] This
is why one who studies the biography and contemplates over
the characteristics and qualities of the Prophet that are mentioned
in the Book, the Sunnah and in the books that specifically
deal with his life-history, he will inevitably acquire much
good for himself. His
love for the Prophet sallallaahu 'alayhi wa sallam will increase and this love will give
rise
to adherence to him in speech and action: 'The foundation
of
all foundations is knowledge, and the most beneficial knowledge
is looking into the biography of the Messenger and that
of his companions.' [Sayd
al-Khaatrr of Ibn al-Jawzee, page 66] One
who contemplates for example, on the statement of Allaah when
describing His Prophet - sallallahu alaihe wa-sallam -: "Verily,
there has come unto you a Messenger from amongst
yourselves. It grieves him that you should receive
any injury or difficulty. He is anxious over you; for
the believers, he is full of pity, kind and merciful." [Soorah
at-Tawbah (9): 128] And
His Saying: "And
verily, you are indeed upon an exalted standard of character"
[Soorah al-Qalam (68):4] And
His Saying: "And
it was but by the mercy of Allaah that you dealt with
them gently. Had you been severe and harsh-hearted,
they would have dispersed away from you..."
[Soorah Aal-'Imraan (3):159] Likewise,
there are other aayaat in addition to these. Look
into the Sunnah, at the reports of the Companions, may Allaah
be pleased with them, on the description of the Prophet - sallallahu
alaihe wa-sallam -. Such as the hadeeth of Aa'ishah, may
Allaah be pleased with her, in which she says: "Whenever
the
Messenger of Allaah - sallallahu alaihe wa-sallam - was given
a choice between two matters, he would choose the easiest
of the two as long as it did not entail any sin. If it was sinful,
he would be the furthest removed from such a thing. He never
avenged for his own self; only when the sanctuaries of Allaah
were violated would he then avenge them for Allaah." [Related by
al-Bukhaaree, (6/566 Fath) and Muslim 4/1813] The
hadeeth of Anas Ibn Maalik, may Allaah be pleased with him,
in which he reports: "I served him for ten years and by
Allaah,
not once did he ever say to me, ‘uff’ [A
sound made by someone that can be used to express his uneasiness,
dissatisfaction, etc. Refer to Ibn al-Atheer's an-Nihaayah
fee Ghareeb al-Hadeeth]
. He never said of something
I did, 'Why did you do that?’ or of something I did not
do, ‘Why did you not do that?" [Related by
al-Bukhaaree, (10/456 Fath) and Muslim 4/1805] Anas,
may Allaah be pleased with him, also said: "He was the
most
generous person, the most handsome and the bravest of people."
[Related by
al-Bukhaaree, (6/95 Fath) and Muslim 4/1802] He
also said: "The Messenger of Allaah was the best person in
character
and manners …" [Related by Muslim 3/1692] The
hadeeth of 'Abdullah Ibn 'Amr, may Allaah be pleased with him;
he says: "The Messenger of Allaah was never indecent
(i.e.,
in speech, action, etc) by nature and nor did he ever purposely
adopt such indecency, and he used to say ‘The best
of
you, is the finest of you in character and manners’."
[Related by
al-Bukhaaree, (10/456 Fath) and Muslim 4/1810] The
hadeeth of Aboo Sa'eed al-Khudree, may Allaah be pleased with
him; he said: "The Messenger of Allaah - sallallahu alaihe
wa-sallam
- was shyer than a virgin in her quarters, and whenever
he disliked something, we would notice that from the expression
on his face." [Related by
al-Bukhaaree, (6/566 Fath) and Muslim 4/1809] Similarly,
there are so many other Hadeeths that would take a period
of time to mention. Thus,
whoever contemplates over these will benefit greatly. Furthermore,
this is a great matter, which strengthens the love in
the heart of a Muslim for his Prophet - sallallahu alaihe wa-sallam
-
and an increase of love for him is an increase in eemaan.
It brings about adherence and righteous actions, which
in effect are amongst the greatest openings and ways of guidance. Ibn
al-Qayyim, may Allaah have mercy upon him, mentions that
being guided has many reasons and various ways, and that this
is from Allaah's kindness towards His servants in light of the
differences between their intellectual capacities, minds, perception
and insight. He mentions that contemplation over the
state and qualities of the Prophet is one of these ways and that
it is the reason for guidance of many a people. He
says: "... and some people are guided by their knowledge of
his
state, of the perfect character, qualities and actions that he was
endowed with, and of the fact that the norm of Allaah with regard
to one who possesses such qualities and actions is that He
will not humiliate and dishonors him. This
he believes because of his knowledge and understanding of Allaah
and that He does not degrade one who is of this standing,
just as the mother of the believers, Khadeejah, may Allaah
be pleased with her, said to the Prophet, ‘Receive glad tidings,
for by Allaah, Allaah will never humiliate you; you keep the
ties of kinship, you speak truthfully, support the unable, aid the
weak and assist in areas of truth’ [Related by
al-Bukhaaree, (1/33 Fath) and Muslim 1/141. This is
part of a lengthy hadeeth]
..." [Miftaah Daar
as-Sa'aadah, page 240, also see page 323] Ibn
as-Sa'dee, may Allaah have mercy upon him, says:" From
the means that bring about eemaan and is one of its
causes, is knowledge of the Prophet - sallallahu alaihe wa-sallam
- and of the lofty mannerisms and perfect qualities
he possessed. The one who truly knows him has no
doubt in his honesty and in the truthfulness of what he
brought of the Book, Sunnah and religion of truth. As Allaah
says: "Or
is it that they do not recognize their Messenger so they then
deny him." [Soorah
al-Mu'minoon (23):69] i.e.,
knowledge of him - sallallahu alaihe wa-sallam - necessitates
an instant acceptance of eemaan from the slave who
has not yet believed and an increase of eemaan from one who
has already believed in him. Allaah
says encouraging them to reflect on the circumstances
of the Messenger, which invite towards eemaan: "Say,
I exhort you with one thing only: that you stand up for
Allaah's sake in pairs or alone and you reflect (on the life-history
of the Prophet); your companion has no madness.
He is but a warner to you of a severe punishment at
hand." [Soorah
Saba' (34):46] Allaah
swears by the perfection of this Messenger and his tremendous character
and mannerisms, and also that he is the most
perfect of creation, when He says: "Noon.
By the pen and what they (i.e., the angels) record.
You are not, by the grace of your Lord, an insane person.
And indeed, for you there will certainly be an endless
reward. And verily, you are indeed upon an exalted
standard of character." [Soorah
al-Qalam (68):1-4] Hence,
he - sallallahu alaihe wa-sallam - is a great inviter to eemaan
by way of his praiseworthy qualities, beautiful mannerisms,
truthful speech and righteous actions. He is the greatest
leader and the perfect role model: "You
have in the Messenger of Allaah a beautiful example
t0 follow." [Soorah
al-Ahzaab (33):21] "...
And
whatever the Messenger gives you, then take it and
whatever he prohibits you from, then abstain from it …"
[Soorah
al-Hashr (59):7] Allaah
mentions concerning those endowed with understanding, who
are the distinct of mankind, that they say: "O our Lord,
verily,
we have heard a caller" [Soorah Aal-'Imraan (3):193] and he is the noble
Messenger
"calling towards eemaan" by his statements, character,
deeds, religion and all his circumstances. "So we have
believed" i.e., professed an eemaan that is not open to any
doubt..." [See
at-Tawdeeh wa al-Bayaan of Ibn as-Sa'dee, pg. 32-33] Ibn
as-Sa'dee then mentions further on: "This is why the
person
who is just, who does not have any other inclination
besides following the truth, upon merely seeing
him and listening to his speech, he races to profess
eemaan in the Prophet - sallallahu alaihe wa-sallam -
and has no doubt in his message. In fact, many of
them, as soon as they set eyes on his gracious face, they
know that it is not the face of a liar..." [at-Tawdeeh wa
al-Bayaan, pages 29-30] iv.
Pondering Over the Merits and Qualities of the Religion
of Islaam Everything
within the religion of Islaam is virtuous and good. Its
beliefs are the most correct, truthful and beneficial. Its moral
code and mannerisms are the most praise worthy and beautiful
of all moral etiquette. Its actions and rulings are the finest
and most just of all rulings and legislation. With
such significant observation and beautiful reflection over the
fine qualities and advantages of this religion, Allaah adorns the
eemaan in the heart of the servant and he makes it beloved to
him. He does this just as He favored the best of His creation
[i.e. the Companions. This is obviously apart from the Prophets and
Messengers. [t]] with such, when He said: "...
but
Allaah has made eemaan beloved to you and has adorned
it in your hearts ..." [Soorah
al-Hujurat (47):7] Thus,
eemaan in the heart becomes the most cherished and beautiful
thing. Subsequently,
the servant tastes the sweetness of eemaan and he
finds it in his heart. His inner soul then embellishes itself with
the foundations and realities of eemaan and his limbs adorn
themselves with actions of eemaan. Ibn
al-Qayyim, may Allaah have mercy upon him, writes: "If
you
reflect on the overwhelming and dazzling wisdom within this
upright religion; this pure path and sharee’ah brought by the
Prophet Muhammad - sallallahu alaihe wa-sallam -, of which
no expression can contain its perfection, no depiction can grasp
its beauty and nothing more superior can bethought up by
the minds of the learned even if they were all to be collectively
assembled into the mind of the most perfect of them. It
is enough in itself, that these integral and respectable minds have
sensed the beauty of it and bear witness to its excellence and
the fact that no other sharee’ah that has ever graced the world,
is more complete, more sublime and greater. The Sharee'ah
is itself the witness and the one borne witness to, it is
the proof and the one used as proof and it is the claim and the
evidence. Furthermore, if the Messenger had not brought any
proof for it (i.e., its validity), it itself would be sufficient as
proof,
as a sign and witness that it is indeed from Allaah." [Miftaah Daar as-Sa’aadah, page 323, also see page 328 and
onwards] Consequently,
contemplation over the merits and beauties of this
religion, looking into the commands, prohibitions, legislation,
rulings, moral code and etiquette that it has brought,
is one of the greatest motives and incentives for one who
does not yet possess eemaan in the religion, to embrace it and
for the one who already has eemaan, to attain an increase in
it. Truly,
one who strengthens his contemplation over the fine qualities
of this religion and who attains a well-grounded knowledge
of it and its beauty and perfection as well as comprehending
the ugliness of that which opposes it, will be amongst
those who have the strongest eemaan, the best of them
in steadfastness and stability upon the religion and the most
adherent to it. This
is why Ibn al-Qayyim, may Allaah have mercy upon him, says:
"The gist here, is that the distinct of this ummah and its
learned;
when their intellects witnessed the beauty of this religion,
its magnificence and perfection and when their intellects
witnessed the ugliness of that which opposes it, its imperfection
and illness, eemaan in this religion and love of it became
fused with the delight of the hearts. If
one of them were given the choice of either being thrown into the
fire or choosing another religion, he would choose to be thrown
into the fire and for his limbs to be dismembered rather than
choose another religion. These kind amongst the people are
those who are firmly established in eemaan, who are the furthest
removed from apostasy and those most deserving to remain
firm upon the religion until the Day of meeting Allaah."
[Miftaah Daar as-Sa'aadah, pages 340-341] A
hadeeth related by Anas Ibn Maalik, may Allaah be pleased with
him, gives credit to what Ibn al-Qayyim mentions here. He reports:
"The Messenger of Allaah said, 'Three (qualities);
whoever
possesses them, will find the sweetness of eemaan:
that Allaah and His Messenger are beloved to him
more than anyone else, that he loves someone only for
the sake of Allaah and that he hates to return to kufr just
as he hates to be slung into the fire'." [Related by
al-Bukhaaree, (1/60 Fath) and Muslim, 1/66] Thus,
this person who tasted the sweetness of faith; the delight of
eemaan which has intermingled with the innermost of his heart;
whose heart glows with the light of faith and is intensely content
with it - will not thereafter return back to kufr and deviation,
following desires and false beliefs. Actually,
he becomes amongst those who are the most firm in eemaan,
the most adherent and stable and one who has the strongest
attachment to his Lord and Creator. This
is because he embraced Islaam upon knowledge, conviction
and understanding. He knew of the beauty of Islaam and
its radiance, its splendor, purity and its distinction from all other
religions. Hence, he was content with it as a religion and became
very intimate to it, so how can he desire a substitute to it,
seek to avert himself from it or wish to move on and make a change? Amongst
the benefits derived from this particular hadeeth is that
it is regarded to be one of the many proofs of the Ahl as-Sunnah
wa al-Jamaa'ah on the issue of the increase and decrease
of eemaan and on the different levels of its people. My father,
may Allaah protect him, said: "From the fiqh of this
hadeeth
and the deductions made from it are..," he then mentioned
a number of issues, amongst them that: "... within this
hadeeth
is an evidence for the varying levels of people with respect
to eemaan and that it increases with obedience and decreases
with disobedience because one who possesses all of these
three qualities, finds the sweetness of eemaan in contrast to
one who does not." [Ishroon Hadeeth min Saheeh al-Bukhaaree,
Diraasatu-Asaaneedihaa
wa Sharh Mutoonihaa, page 168, by my noble
father, Shaykh 'Abdul-Muhsin al-'Abbaad] v.
Reading the Life-Histories of the Salaf of this Ummah The
Salaf of this ummah: the Companions of the Prophet - sallallahu
alaihe wa-sallam - and their students and successors in
righteousness, people of the first period of Islaam, are the best
of all generations. They are the defenders of Islaam, guides
for humankind and lions of combat. They are the participants
of the great and momentous incidents and events and
the bearers and transmitters of this religion to all who came
after them. They have the strongest eemaan amongst the people,
they are the most well grounded in knowledge, have the
most pious of hearts and the purest of souls. The specifically
chosen amongst them are the Companions of the Prophet
- sallallahu alaihe wa-sallam -, whom Allaah favored with
the sight of His Prophet - sallallahu alaihe wa-sallam -. He gratified
them by granting them sight of his guise and honored them
by allowing them to hear his voice and listen to his speech.
They received the religion from him in a fresh and new manner,
it took root in their hearts, their souls found tranquility with
it and they remained firm on it on par with the stability of the
mountains. It suffices as a representation of their excellence
that Allaah addressed them with His saying: "You
are the best people ever raised up for mankind..."
[Soorah Aal-'Imraan (3): 110] The
meaning of which is, you are the best of all peoples and the most
beneficial for the people. In
Saheeh Muslim, Aboo Hurayrah, may Allaah be pleased with him,
reports that the Messenger of Allaah - sallallahu alaihe wa- sallam - said:
"The best of my ummah, is the
generation that
I have been sent in, then those who proceed after them
..." [Muslim, 4/1964. It is also related in both Saheehs by 'Imraan
ibn
Husayn with the following wording: 'The best of my ummah is
my
generation, then those who proceed them...' al-Bukhaaree,
(7/3
Fath) and Muslim, 4/1964] One
who studies the condition of these righteous people, reads
their biographies, perceives their sublime qualities and
virtues and reflects on what they were upon, such as the
tremendous character and mannerisms they had; their
adherence to the noble Messenger - sallallahu alaihe
wa-sallam -; their preservation over eemaan, fear of
sins and disobedience; wariness of riyaa' and hypocrisy;
their responsiveness to obedience; vying in performance
of good deeds; their aversion to this transitory
world and dedication to the everlasting Hereafter. One
who does this, will come across during this contemplation and
study, a number of fine qualities and numerous characteristics
and attributes that attract him towards a truthful impersonation
of them and a desire to adorn oneself with their qualities.
Mention of them, reminds of Allaah and contemplation over
their condition, strengthens eemaan and cleanses the heart.
Fine indeed, is the verse of poetry: Relate
again their tale to me, 0 caravan leader for their tale polishes
the very thirsty heart. The
areas for the study and refection on the biographies of
these righteous people are the books of Taareekh (History),
as-Siyar (Biographies), az-Zuhd (asceticism), or-Raqaa'iq
(heart-softening narratives), al-War' (piety) and
others. One benefits from those of the reports that have
been authenticated. This
contemplation and study produces fine imitation of them as
Shaykh al-Islaam writes: "Whoever resembles them
more, it will
be a greater perfection in himself." Furthermore, whoever
resembles
a people, becomes one of them. All
of these aforementioned issues increase eemaan and strengthen
it. They are issues that are classified under the beneficial
knowledge derived from the Book of Allaah and the Sunnah
of His Messenger - sallallahu alaihe wa-sallam - and that
which the Salaf of this ummah were upon. In
addition, branches of knowledge other than religious knowledge
like medicine, engineering, astronomy, arithmetic, botany
and other branches that people have expanded upon greatly
in recent times; branches of knowledge that have been given
an attention and concern greater than they deserve, to the
point where they have preoccupied many of those connected
to it from learning the basic teachings of the religion and
matters that are deemed as of necessity to the religion, these
branches of knowledge also have a tremendous effect upon
the increase of eemaan for those who are concerned with and
concentrate on acquiring this knowledge, if he is sincere in
his
intention, desires the truth and frees himself from desires. How
many a people have believed and strengthened their eemaan
as a result of working in medicine and coming across the
marvel of Allaah, the perfection of His design of the creation of
man and the amazing constituents He assembled him with, which
dazzle the minds and bewilder the learned. Allaah
says: "We
have created man in the best of stature (mould)" [Soorah
at-Teen (95):4] Allaah
says: "...
and He shaped you and made excellent your shape, and
to Him is the final return." [Soorah
at-Taghaabun (64):3] Allaah
also says: "And
on the earth are signs for those who have faith with
certainty. And also in your own selves, will you not then
see?" [Soorah
adh-Dhaariyaat (51):21-22] Similarly,
being occupied with the rest of the branches of knowledge
besides medicine also increase the eemaan of the person
according to his refection, contemplation and aspiration for
the acquisition of the truth. In all, the matter is in the hand of
Allaah; He is the one who guides whom He wants to a straight
path. However,
these branches of knowledge do not lead to the increase
of eemaan unless they are accompanied with refection and
contemplation over Allaah's splendid Aayaat and His evident
proofs. If they are void of this, this grand benefit and tremendous
effect will also be rendered void and these branches
of knowledge will not benefit one knowing them, in the
sense that it returns an increase, strength and stability to his
eemaan. This
shows us the importance of reflecting and contemplating over
Allaah's Aayaat and His different creations. This is the second
cause for the increase of eemaan and is the subject of the
next discussion. 2.
Reflecting on the Universal Signs (Aayaat Kawniyyah) of Allaah For
certain, contemplating over these signs, studying the diverse
and amazing creations of Allaah such as the sky, the earth,
the sun, the moon, planets and stars, night and day, mountains
and trees, rivers and oceans and the many other creations
of Allaah that cannot be enumerated, is without doubt one
of the greatest causes for eemaan and the most beneficial reasons
behind its fortification. Contemplate
the creation of the sky, look back up at it time after
time. See how it is the greatest sign in its elevation and height,
and in its extent and stationeries, whereby it does not climb
up like fire or fall descending like a heavy object. It has no
pillars and is neither connected from above. Rather, it is held
by the might of Allaah. Next,
contemplate its evenness and levelness, there is no rift, split
or fissure within it. It does not have any curvature or crookedness. Then
consider the color it has been given, which is the best of colors,
the most agreeable to one's sight and that which strengthens
it the most. Ponder
on the creation of the earth and at its construction. You will
notice that it is one of the greatest signs of its Maker and Originator.
Allaah created it as a resting place and a bed. He made
it subservient to His slaves. Allaah placed within it their livelihood
and nourishment. He laid down pathways so that they
may wander about the land in search for their needs and disposals.
He established the earth firmly with mountains, making
them pegs, protecting the earth from shaking along with
its inhabitants and He expanded its sides and spread it out. So
He extended the earth, spread it out and enlarged it from all its
sides. He made it a receptacle for the living, containing them from
above as long as they are alive and He made it a receptacle
for the dead, containing them from underneath when they
die. Thus, its outer is a homeland for the living and its inner
is a homeland for the dead. Thereafter
look at it when it is dead, barren and humbled. When
Allaah sends down the rains upon it, it stirs and grows. Thus, it rises and
turns green and produces every type of lovely growth.
It brings forth wondrous vegetation in appearance and sensation,
which are delightful to the onlookers and amicable to the
feasters. Next,
consider how Allaah has perfected the sides of the earth with
mountains that are unshakeable, towering, stern and solid. Consider
how He has erected them so perfectly. How he elevated
them and made them the most solid parts of the earth,
so that they would not dwindle away with the stretch of years
and continual succession of rain and wind. Rather, He perfected
its creation, fortified its foundation and deposited within
them such benefits, metals, minerals and springs, of which
He desired. Now
ponder on this delicate and fine air that is held captive between
the sky and earth. It is sensed through feeling when blown;
its substance is felt and its form cannot be seen. It
runs between the sky and earth and the birds circle and fly in it,
swimming with the aid of their wings just as the fish of the sea
swim in water. Its sides and ripples collide against each other
when in commotion just as the waves of the ocean clash. Consider
how Allaah forms with this wind, clouds that are held between
the sky and earth. The wind excites the clouds causing them
to rise and become dense, Allaah then combines them together
and merges them. The winds then impregnate it; these
winds are those that Allaah named lawaaqih, (i.e., impregnators
[Refer
to Soorah al-Hijr (15):22 [t]]).
Allaah then drives it by the wind to the land in
need of it. When
it rises and ascends above the land, its water falls upon it.
Allaah dispatches the winds whilst the clouds are in the atmosphere;
the winds scatter and separate the clouds so that they
do not harm or destroy something if the water were to descend
upon it in its entirety. Once the land takes its fill and need,
the clouds leave off the land and disperse. Thus, these clouds
water the earth and are carried by the winds. Next,
consider these oceans surrounding the land regions, which
are gulfs of one great sea of water surrounding the whole earth
such that even the lands, mountains and cities that are visible,
are in relation to the water, like a small island in a massive
ocean. The rest of the earth is submerged in water. If the
Lord did not hold it with His power and will and if He did not hold
back the water, it would overflow onto the lands and rise above
it all. Contemplate
on the night and day; they are amongst the most amazing
signs of Allaah. See how He made the night for resting and
as a covering. It coats the world causing the cessation of activities.
Animals retire to their dwellings and the birds to their nests.
The souls relax and take rest from the pains of their labor
and tiredness until when the souls are reposed and have taken
sleep and now look forward to their livelihood and its disposal,
the Splitter of the morning (Allaah) brings forward the day,
His army giving glad tidings of the morning. It vanquishes that
darkness and tears it asunder, unveiling the darkness from the
world, thereafter, the inhabitants are able to see. The animals
then circulate about the land and proceed to manage their
livelihood and welfare and the birds depart from their nests. What
a returning and arising, which is so indicative of the capability
of Allaah towards the major return! Ponder
on the condition of the sun and moon when rising and setting
to establish the state of night and day. If it were not for the
rising of the sun and moon, the affair of this world would become
inoperative. How would the people attend to their livelihood
and dispose of their affairs whilst the world upon them
is dark? How would they take pleasure in their life with the
absence of light? So: "Blessed
be He who has placed in the heaven huge stars and
has placed therein a great lamp (i.e., the sun) and a moon
giving light. He is the one who placed the night and
day in succession, for such who desires to remember or
desires to show his gratitude." [Soorah
al-Furqaan (25):61-62] Examine
the creation of the animals, with all their diverse characteristics,
species, forms, usefulness, colors and endowed marvels.
Some of them walk upon their bellies, some on two legs
and some on four. Some of them have feet as weapons in the
form of claws; some have beaks as weapons, like the eagle, vulture
and the crow. Others have teeth as weapons and yet others
have horns as weapons for use in defense of themselves. Reflect
and take heed in general from the setting of this world, the
formation of its parts and the excellence of its arrangement and
order, proving most cogently the perfection of the capability
of its Creator and the perfection of His knowledge, wisdom,
benevolence and delicateness. If
you do reflect on the world, you will notice it to be like a house
that has been built and prepared with all of its apparatus,
interests and all that it is in need of. Thus,
the sky is its roof that is hoisted above it. The land is its bed;
it is a mat, bedding and an abode for the occupant. The sun
and moon are two lamps that shine within it. The stars are lights,
an adornment and guide for those who move about along
the paths of this house. Gems and minerals are stored within
it, like the provisions and storehouses that have been prepared
and set; each and every thing of it is for its own specific
purpose and use that befits it. All kinds of vegetation have
been prepared for the purposes of the house. Varieties of animals
have been laid out for its welfare, for mounting; providing
milk; nourishment; clothing; enjoyment; employment and
keeping guard. Moreover,
the human being has been declared as the king, being
commissioned with all of this. He is the one who rules and
disposes by his actions and commands. Within
all this, is the greatest sign and strongest proof of the Creator,
the All-knowing, the Wise and fully cognizant, who has set
proper measure and order for his creation in the finest way. In
fact, reflect and take heed in particular, from Allaah's creation
of yourself, O person. Consider
the start, middle and end of your creation. Look with all
insight at the beginning of your creation, from a trickle of dirty
despised fluid; whereby the Lord of all lords extracted this fluid
from between the back-bone and ribs, guided it by His might
with the narrowness of its channels and the diversity of its
passages up until Allaah brings it to its abode and place of assembly. See
how Allaah united the male and female and placed love between
them and how He led them with the chain of desire and
love to come together, which is the cause behind the synthesis
and formation of a child. Look
at how He predestined those two fluids despite the distance
apart from each person. He brought them from the depth
of veins and organs and gathered them to one place. He prescribed
for them a firmly established dwelling. Air cannot get to
it to spoil it; cold cannot get to it to harden or congeal it and no
accidentals extend to it. Allaah
then transforms that white saturated trickle into a red clinging-like
substance (that resembles a leech), which inclines towards
a black color. Allaah then makes it into a chewed lump (of
flesh) completely different to the clinging-like substance in its
color, essence and form. Allaah then fashions it into bare bones
without any clothing, which is contrary to the chewed lump
in form, look, proportion, feel and color and so on, the stages
of a person's creation make a gradual process up until he
emerges upon these forms that Allaah has fashioned him with;
He originated for him, hearing, sight, a mouth, nose and the
rest of the openings. He extended and spread out his legs and
arms and separated their ends into fingers and toes and then
further split them into phalanxes. He also assembled the inner
organs such as the heart, stomach, liver, spleen, lungs, womb,
intestines; each one has a proportion and benefit specific
to it, so how perfect is, the One Who created (everything)
and then proportioned (each thing appropriately) and
Who measured and guided, Who said: "And
also in your own selves, will you not then see?" [Soorah
adh-Dhaariyaat (51):21] "All
of creation, from the atom to the Throne, are connected pathways
to acquiring knowledge of Allaah and are profound evidences
pointing to His eternality. The Universe, in totality, is made
up of tongues uttering the oneness of Allaah. The world, in
its entirety, is a book, of which the letters of its particulars are
read by the discerning, all according to the level of their insights."
[See Dhayl Tabaqaat al-Hanaabilah of Ibn Rajab, 1/307. This is a
saying of 'Uthmaan Ibn Marzooq al-Qurashee] So,
reflect on these and other signs, which Allaah has created within
the Heavens and earth. Contemplation,
close examination and meditation on these signs
yield immense benefits in the strengthening and steadfastness
of one's eemaan, because he apprehends through
these signs, the oneness of his King and Creator and His
perfection. Consequently, his love, glorification and veneration
of Allaah will increase as will his obedience, submission
and humbleness before Him. These are amongst the greatest
benefits resulting from this reflection. Ibn
al-Qayyim, may Allaah have mercy upon him, says: "If
you consider
what Allaah has invited His servants to reflect on in His
Book, it will impart you with knowledge of Allaah, of his oneness,
His attributes of perfection and qualities of magnificence
such as the extensiveness of His capability and knowledge
and the perfection of His wisdom, mercy, benevolence,
kindness, compassion, justice, pleasure, anger, reward
and punishment. Thus, with this (all), He introduced Himself
to His servants and encouraged them to reflect on His signs."
[Miftaah
Daar as-Sa’aadah of Ibn al-Qayyim, page 204] Ibn
as-Sa'dee, may Allaah have mercy upon him, states: "...
and one of the causes and incentives for eemaan is reflecting
on the universe; on the creation of the heavens and earth
and on the diverse types of creation contained within them;
to look at the human himself and the attributes he possesses,
for this is a strong incentive for eemaan. This
is because of the greatness of creation found within these present
entities, which points towards the might, capability and greatness
of their Creator. It
is also because of the prevalent beauty, order and perfection that
baffles the learned, which point to the vastness of Allaah's knowledge
and the comprehensiveness of His wisdom and it is also
because of the assorted benefits and abundant blessings that
cannot be counted and are innumerable, which point to the magnitude
of Allaah's mercy, generosity and benevolence. All
of this calls to the glorification of its originator and maker, to
gratitude
of Him, to becoming attached to His remembrance and
having sincerity of religion to Him alone; this is the spirit
and
secret of eemaan." [At-Tawdeeh wa al-Bayaan, page 31. See or-Riyaad
an-Naadhirah
also by Shaykh as-Sa'dee, pages 238-280] For
this purpose, Allaah, al-Kareem, encourages His servants in His
book to contemplate on these signs and indications and He directs
them to study and reflect in many places within His Book.
This is because of the many advantages for the slaves and
the immense returns they attain from it. Allaah says: "Verily,
in the creation of the heavens and the earth, and in
the alternation of night and day, and the ships that sail
through the sea with that which is of use to mankind,
and the water which Allaah sends down from the
sky and makes the earth alive therewith after its death,
and the moving (living) creatures of all kinds that he
has scattered therein, and in the veering of winds and clouds
which are held between the sky and the earth, are indeed
signs for people of understanding" [Soorah
al-Baqarah (2):164] Allaah
says: "And
among His signs is that He created you from dust and behold, you are human
beings, becoming widespread."
[Soorah ar-Room (30):20] Allaah
says: "And
among His signs is the creation of the heavens and earth, and of all the
creatures He has dispersed within them. And He is ever-potent over assembling
them all if He so desires"
[Soorah ash-Shooraa (42):29] Allaah
also says: "Do
they not look at the camels: how they have been created? And at the heaven:
how it is raised? And at the mountains: how they have been rooted and firmly
fixed? And at the earth: how it has been spread out?"
[Soorah al-Ghaashiyah (88):17-20] There
are other numerous similar aayaat in the Qur'aan, in which
Allaah calls His servants to look at His signs and manifestations
of his actions that represent the most supreme evidence
of His oneness and singularity and for His might, will and
knowledge. It is also evidence of His benevolence, gentleness
and generosity. This is the greatest invitation of His servants
towards having love of Allaah, thanking Him, glorifying Him,
obeying Him and being attached to His remembrance. In
conclusion, it becomes evident that study and contemplation of
the Universe remains as one of the greatest causes of eemaan
and the most beneficial incentives for it. 3.
Exerting Efforts Towards Accomplishing Sincere Righteous Actions Another
cause for the increase and strengthening of eemaan is for
the Muslim to exert efforts towards enacting sincere righteous
actions for the countenance of Allaah; he should try to
do more (good) deeds and to do them on a regular basis. This
is because for every action that Allaah has legislated, which
the Muslim undertakes and with which he makes his intention
behind it sincere, it increases him in eemaan, since eemaan
increases because of obedience and ample acts of worship. Furthermore,
the servitude that Allaah has enjoined on His slaves
and demanded them to enact, the obligatory and voluntary of them, are
distributed among the heart, the tongue and
the limbs. Each of them has a servitude specific to it. Examples
of the servitude of the heart that are specific to it are sincerity,
love, tawakkul, inaabah, hope, fear, reverence, awe, contentment,
patience and other actions of the heart. Examples
of servitude of the tongue that are specific to it are reading
the Qur'aan, takbeer, tasbeeh, tahleel, seeking forgiveness,
praising and commending Allaah, sending salaah and
salaam upon His Messenger and other actions that can only be
done by the tongue. As
for the servitude of the limbs that are specific to it, examples
of this are sadaqah, hajj, prayer, ablution, proceeding towards
the mosque and other such actions that are only possible
with the use of the limbs. Thus,
these actions of the heart as well as those of the tongue and
the limbs are all from eemaan and are inherently present within
the true meaning of the word eemaan. To perform such actions
and to increase in them will therefore result in an increase
of eemaan and to neglect them and to lessen the performance
of them will result in a deficiency of eemaan. In
reality, actions of the heart are the foundation of the religion.
They are its uppermost part and the most important of ordinances.
In fact, apparent [i.e., actions of the limbs and tongue, which are sensed. [t]]
actions are not accepted if they are
void of any actions of the heart; the reason being that the acceptance
of all actions are stipulated by sincerity to Allaah and
sincerity is an action of the heart. This
is why actions of the heart are mandatory upon everyone and
the abandonment of such actions can never be deemed praiseworthy
under any condition whatsoever. People
are of three levels with regard to the accomplishment of these
actions, similar to the case with actions of the body: one who
oppresses his own self, one who suffices with that which is obligatory
and one who chases after the good. Consequently,
it is imperative of every Muslim that he starts with
the purification and rectification of his heart and with having
concern for it, before he concentrates with the rectification
of his exterior, as no consideration is given to the rectification
of the outer whilst the inner is corrupt. In
addition, when the Muslim does rectify his heart with purifying
actions, sincerity, truthfulness and love for Allaah and His
Messenger, his limbs will turn upright as in the hadeeth of an-Nu'maan
Ibn Basheer that is recorded in the two Saheehs. He
said: "I heard the Messenger of Allaah - sallallahu alaihe wa-sallam
- say: "...
Indeed, and within the body is a morsel of flesh; if it is
sound, then the whole body will be sound and if it is corrupt,
then the whole body will be corrupt. Indeed, it is the
heart."" [Al-Bukhaaree.
(1/127 Fath) and Muslim, 3/1220] This
hadeeth contains the greatest indication that the rectification
of the slave's outer movements is directly connected
to the rectification of the activity of his heart and inner
soul. If
his heart is pure, there being only love of Allaah, love of that which
Allaah loves, fear of Him and of falling into that which He hates,
the movements of his limbs will all become sound. This is
in sharp contrast to a corrupt heart which is conquered by a love
for desires, chasing lusts and placing the wants of the self first.
Whoever is in such a predicament, the movements of his limbs
will all be corrupt. For
this reason, it is said that the heart is the king of the limbs and
that the rest of the limbs are its soldiers. In addition to this,
the limbs are an obedient army to the heart; they race to its
obedience and towards the execution of its commands, not opposing
it in any matter whatsoever. Thus, if the king is righteous,
this army will be a righteous one. If on the other hand,
the king is corrupt, the army will, because of this resemblance,
also be corrupt. Only
the heart that is pure is of benefit before Allaah, as Allaah says: "The
Day whereon neither wealth nor sons will avail, except
for the one who comes to Allaah with a pure heart."
[Soorah
ash-Shu'araa' (26):88-89] The
pure heart is the one that is free of all diseases, blights and distasteful
matters. It is the heart that contains nothing but love
of Allaah, fear of Him and fear of anything that will distance
him from Allaah. [See
Jaami' al-'Uloom wa al-Hikam of Ibn Rajab, page 71] Shaykh
al-Islaam says: "Moreover, the heart is the
foundation. If
it embodies knowledge and intention, this will take effect on the
body without fail. It is not possible for the body to play truant
to what the heart desires... so if the heart is righteous as a
result of its knowledge and action on eemaan, this absolutely necessitates
the rectification of the body in apparent speech and
action in accordance with complete eemaan." [al-Fataawaa,
7/187] Consequently,
for one to endeavor to fully fight his self in rectifying
his heart and to fill it with love of Allaah and of statements
and actions that Allaah loves, is one of the most formidable
ways in which one increases his outer and inner eemaan. Ibn
Rajab says: "...the heart cannot be rectified unless
there settles
within it knowledge of Allaah, His greatness, love of Him,
fear and awe of Him, hope and tawakkul in Him and for it to
be overflowing with this. This is the reality of tawheed and the
meaning of' none has the right to be worshipped except Allaah.' So
there can be no question for the rectification of the hearts until
its deity, which it worships, knows, loves and fears is one deity,
having no partner. If there were in the heavens and the earth
a deity being worshipped other than Allaah, the heavens and
earth would as a result become corrupt, as Allaah says: "Had
there been therein (i.e., the heavens and earth) deities
besides Allaah, then for sure both would have been
ruined..." [Soorah
al-Anbiyaa' (21):22] One
concludes from this that righteousness cannot be attained by
the celestial and earthly worlds until the activity of its inhabitants
are made all for Allaah. The movement of the body is
dependent on the activity of the heart and its intention. If therefore,
the heart's movement and desire are for Allaah alone,
it will become sound and all the movements of the body will
become sound. If, however, the movement and intent of the
heart are for other than Allaah, it will become corrupt and the
activity of the body will also become corrupt in accordance to
the (level of) corruption within the activity of the heart." [Jaami'
al-'Uloom wa al-Hikam, page 71. See al-Waabil as-Sayyib
of Ibn al-Qayyim, page 12] It
has been authenticated on the Prophet that he said: "Whoever
loves for Allaah, hates for Allaah, gives for Allaah
and withholds for Allaah has indeed perfected eemaan."
[Related by Aboo Daawood, 4/220, at-Tabaraanee in al-Kabeer, number
7737, Ibn Battah in al-Ibaanah, 2/658 and others. Al-Albaanee
declared it saheeh, see as-Silsilah as-Saheehah, 1/658] 'The
meaning of this is that with all the motions of the heart and
limbs, if they are all for Allaah, the eemaan of the servant, both
the interior and exterior, will be complete and the goodness
of the activity of the heart necessitate goodness of the
activity of the limbs. Thus,
if the heart is good, there being only desire of Allaah and of
that which He desires, the limbs will only proceed towards that
which Allaah desires. Consequently, the limbs hasten towards
that which incurs the pleasure of Allaah, they refrain from
what Allaah dislikes or what is feared that would be disliked
by Allaah even if it is not sure of that.' [Jaami' al 'Uloom wa al-Hikam,
page 72] Whenever
the hearts become righteous with eemaan, truthfulness,
sincerity and love and no desire for other than Allaah
is left in the heart, all the limbs will attain righteousness and
they will not move except for Allaah and only in areas that His
pleasure will be attained. Furthermore,
the heart is always occupied in thought, either about
its essential afterlife and its betterment, or about the welfare
of its worldly life and living, or its thoughts center on misgivings,
false aspirations and hypothetical circumstances. The
sum and substance of the rectification of the heart is that you
occupy it with thoughts on that which constitute its welfare and
true and actual success. Hence,
in the area of knowledge and conceptions, one occupies it
with knowledge of what binds one of Tawheed and its rights, of
death and what leads on from it up until entering Paradise and
Hellfire and of the ill actions and the ways to protect oneself
from committing them. In the area of intentions and resolutions,
one occupies it with desires of that which will cause one
benefit and to reject desires that which will bring harm upon
him. [See
al-Fawaa'id of ibn al-Qayyim, page 310 and 311] Indeed,
of immense assistance to the servant in this regard is to
increase the beneficial observations, which are enacted in the
heart, so that his attachment with Allaah strengthens, as the
existence of righteous actions is associated to the establishment
and great number of these observations in the heart. Ibn
al-Qayyim, may Allaah have mercy upon him, said: "We will by
the aid and tawfeeq granted by Allaah, point out these observations
in a manner that will make known the reality of this
matter: The
first observation of the traveler to Allaah and the home of the
hereafter, is that there exists in his heart an observation of this
world and its insignificance, its trivial fulfillment, extensive futility,
vile participants and rapid demise... Thus, if the servant undertakes
this observation of the world, his heart will migrate from
this world and it will travel to seek the home of the hereafter. At
this moment, an observation of the hereafter and its continuity
is enacted in his heart. That it is in all truth, the real
life.
Its inhabitants will never migrate or depart from it. Rather, it
is the place of settling, the last stopping point of all travelers
and
the end of the journey... Thereafter,
an observation of the Fire is made in his heart, of its
combustion, blaze and the depth of its pit; its intense heat and
the immense torment of its inhabitants. He observes them as
they are brought forth to it with blackened faces, blue eyed with
iron chains and fetters around their necks. When they reach
the fire, its doors will be opened in front of their faces and
they will witness that abominable sight, whereupon their hearts
will be become severed out of regret and sorrow... Consequently,
if this observation is accomplished in the heart of the
servant, he will be stripped of sins, disobedience and of following
desires and will instead don the guise of fear and caution...
How distant he will actually be from disobedience and violations
is dependent on the strength of this observation. This
observation will melt away, roast through and expel the destructive
remnants and elements within his heart and thereupon,
the heart will find the sweetness of well being and its
pleasure. Thereafter,
an observation of Paradise is established in the heart
and of what Allaah has prepared in it for its inhabitants: things
that no eye has ever seen, no ear has ever heard and no imagination
of has ever been made within the heart of a person.
This is besides the detailed types of bliss Allaah has portrayed
to His servants upon the tongue of His Messenger, guaranteeing
the loftiest types of pleasure concerning foods, drink,
clothes, palaces, delight and happiness. So, enacted in his
heart is an observation of an abode, within which Allaah has placed
everlasting bliss in its entirety. Its
ground is musk and its pebbles are pearls. Its structure is made
up of bricks of gold and silver and of pearly embroidery. Its
drink is sweeter than honey, possesses a fragrance more pleasant
than musk, is cooler than camphor and tastier than ginger.
In relation to its women, if the face of one of them were to
be revealed to this world, it would overpower the radiance of the
sun. The clothes of the inhabitants are made of the silk of sarsenet
and brocades. Their servants are youths looking like scattered
pearls. Their fruit will be everlasting, whose season is not
limited and supply not cut off Therein are thrones raised high.
Their food is the flesh of the fowls they desire. They will have
drink of wine, there being no harmful effect within it and they
will not suffer intoxication. Their vegetation is the fruit that
they desire. Their
view will be of fair females possessing wide lovely eyes like
preserved pearls. They will be reclining upon thrones and in that
Garden being made happy. In it are what the souls covet, what
gratifies the eyes and they will abide in it forever. If
one adds to this observation, the observation of the day of Mazeed:*
"... looking at the face of the Lord and listening to
His speech
without an intermediary... If this observation is attached
to the ones before it, there and then, will the heart race
towards its Lord faster than the procession of the wind moving
in its direction and the heart will not on its way bother to
glance, neither left nor right..." [Madaarij
as-Saalikeen, 3/250-252] Hence,
if such observations are manifested in the heart of the servant
and he contemplates over them, it will be of great help towards
the purification of his heart and its eradication of denounced
characteristics and ignoble desires and towards the evacuation
of any attachment to other than Allaah. Furthermore,
it will be a great motive for worship, love, fear, repentance
and of feeling in need of Allaah. The
intent here is to highlight that one of the greatest incentives
for eemaan, one of its most beneficial consolidators and
most important reasons for its increase and development is the
rectification of the heart through eemaan, love of Allaah, His
Messenger, of that which Allaah and His Messenger love and to
purify it from anything that opposes or nullifies this. Allaah
is the
one who grants tawfeeq. *
i.e., the day of increase. Allaah says in the Qur'aan: "For
those
who do righteousness is al-Husnaa and more ..." [Soorah
Yoonus
(10):26] Allaah
also says, "There (i.e., Jannah), they will have
all that they desire,
and We have more" [Soorah Qaaf (50):35] Husnaa
has been explained to mean Jannah and 'more' to mean seeing
Allaah. This is attested to by the hadeeth recorded in Saheeh
Muslim and Sunan at-Tirmidhee and related by Suhayb ar-Roomee,
may Allaah be pleased with him, in which the Prophet said:
"When the people of Jannah enter Jannah, Allaah
will say ‘Would
you like something I con increase you with?’ They will reply,
‘Have you not whitened our faces? Have you not admitted us
into jannah and saved us from the Fire?’" The Prophet then
said:
"Then the veil will be lifted and they will not
have been given anything
more beloved to them than seeing their Lord." In a
similar
narration, the end reads: "The Prophet then recited this aayah:
"For those who do righteousness is al-Husnaa and
more..."
[t] [Return] As
for actions of the tongue like the remembrance of Allaah, praising
and commending Him, reading His Book, sending salaah
and salaam upon His Messenger, ordering the good, forbidding
the evil, tasbeeh, seeking forgiveness, supplication and
other actions that are performed by use of the tongue, without
doubt, performing such actions, on a regular basis and often
is one of the greatest causes for the increase of eemaan. Shaykh
Ibn as-Sa'dee, may Allaah have mercy upon him, says: "One
of the causes that procures eemaan is to greater the remembrance of Allaah at
all times and to also supplicate much,
which is the core of worship. Remembrance
of Allaah implants the tree of eemaan in the heart.
It nourishes and develops it. The more the servant increases
in his remembrance of Allaah, the stronger his eemaan
will become. Just
as eemaan calls to much remembrance, whoever loves Allaah
will mention Him much. [As the saying goes: "Whoever loves
something, increases in his mention
of it" [t]] Indeed, love of Allaah is
eemaan,
or rather, it is its spirit." [Al-Tawdeeh
wa al-Bayaan, pg. 32] Ibn
al-Qayyim mentions in his book al-Waabil as-Sayyib that remembrance
has a hundred benefits. He listed seventy-three of
these benefits [See
al-Waabil as-Sayyib, pg. 84 and onwards],
such as that remembrance repels Shaytaan.
It pleases the Most Beneficent, causes depression and
anxiety to disappear and brings joy and happiness. It strengthens
the heart and body, illuminates the face and heart, brings
about sustenance and many other tremendous benefits that
he mentioned, may Allaah have mercy upon him, which are
attained because of the remembrance of Allaah. Undoubtedly,
the greatest and most beneficial benefit in the remembrance
of Allaah is the fact that it increases eemaan, strengthens
it and stabilizes it. Accordingly, a number of texts are
related 'in the Book and Sunnah, which command and encourage
the remembrance of Allaah. They beckon for its increase
and show its excellence and importance. Allaah says: "...
and remember Allaah much so that you may succeed." [Soorah
al-Jumu'ah (62):10] Allaah
says: "...
and (for) men and women who remember Allaah much,
Allaah has prepared for them forgiveness and a great
reward." [Soorah
al-Ahzaab (33):35] Allaah
says: "Indeed,
the believers are none other than those whom when
Allaah is mentioned, their hearts tremble with fear…"
[Soorah
al-Anfaal (8):2] Allaah
says: "...
Verily, it is in the remembrance of Allaah that the hearts
(truly) attain tranquility" [Soorah
ar-Ra'd (13):28] As
recorded in Saheeh Muslim, Aboo Hurayrah, may Allaah be pleased
with him, reports: "The Messenger of Allaah was on his way
to Makkah when he passed by a mountain known as jumdaan.
He said, 'Travel through, this is Jumdaan: the
mufarridoon
have excelled.’ Someone asked, 'Who are the mufarridoon
O Messenger of Allaah?' He replied, 'Men and
women
who remember Allaah much.'" [Muslim, 4/2062] Aboo
Dardaa', may Allaah be pleased with him, relates the Prophet
saying: "Should I not inform you of the best of
your
deeds, the most sanctifying of them before your Lord
and which does more to raise your status with Him. (A
deed,) that is better for you than the disbursement of gold
and money, or battle with the enemy whereby you strike at their necks and they strike at yours?"
They
said: "What is it O Messenger of Allaah?" He replied:
"Remembrance of Allaah."
[Related by Ahmad,
5/195; Ibn Maajah, 2/1245; at-Tirmidhee, 5/459;
at-Tabaraanee in ad-Du'aa', 3/1636; al-Haakim, 1/496; Aboo Nu'aym in
al-Hilya, 2/12; al-Baghawee in Sharh
as-Sunnah, 5/10 and al-Mundhiree mentioned it in
at-Targheeb wa at-Tarheeb, 2/395 via many chains from Ziyaad Ibn Abee Ziyaad from Abee Bahriyyah
from Aboo
Dardaa' from the Prophet. Al-Haakim declared: "This hadeeth has a chain of narration that is saheeh and it
has not been related by
al-Bukhaaree or Muslim." Adh-Dhahabee agreed. Ibn
'Abdil-Barr states: "This is related with a
connection to the Prophet via chains that are good," Al-Baghawee and
al-Mundharee declared its chain of narration to be hasan.] 'Abdullah Ibn Busr mentioned that a man said to the
Prophet : "O Messenger of Allaah, the rites of eemaan
are much for me, so tell
me of something that I might hold fast to." He answered:
"Let
not your tongue cease from the remembrance of Allaah."
[Related by Ibn Abee Shaybah,
10/301 & 13/458; at-Tirmidhee, 5/458; Ibn
Maajah, 2/1246 and al-Haakim, 1/495. At-Tirmidhee declared: "The hadeeth is hasan
ghareeb." Al-Haakim said: "This hadeeth has a chain of narration that is
saheeh and it has not been related by
al-Bukhaaree or Muslim." Adh-Dhahabee agreed.
Al-Albaanee mentioned in his checking of al-Kalim
at-Tayyib, page 25: "Its chain of narration is Saheeh"] Recorded in the Saheehayn is the hadeeth of Aboo
Hurayrah, may Allaah be pleased with him, in which he reports the
Messenger of
Allaah as saying: "Allaah says, ‘Indeed I am as
My servant presumes Me to be and I am with him when he
remembers Me. So if he
remembers Me to himself I remember him to Myself and if he remembers Me amongst a company, I
remember him amongst a
company that is better than them ..."
[Al-Bukhaaree, (13/384 with
Fath) and Muslim, 4/2061]
Many
other texts are likewise indicative of the excellence and importance of remembrance
and of the virtue of engaging in it. Consequently, if a person turns away from all of this and does
not engage his tongue with remembrance of Allaah, his tongue
will be
engrossed with matters besides it such as backbiting, slander, mockery, lies and obscene language. This is because
the slave cannot but
speak. Thus, if he does not speak with the remembrance of Allaah and of His commands, he will speak of
these things. Ibn al-Qayyim says:
"For the tongue does not keep quiet at all.
It is either a tongue that remembers or a tongue that is
frivolous and it
has to be one of these two. It is the (nature of the) soul; if you do not preoccupy it with
truth, it will occupy you with falsehood. It is the (nature of the)
heart; if
you do not accommodate it with love of Allaah, it will dwell with love of creation and this is a certain reality. It is the
(nature of the)
tongue, if you do not preoccupy it with remembrance, it will most definitely occupy you with frivolity. Thus, choose for your own self one of the two courses and
confer upon it one of the two standings."
[Al-Waabil as-Sayyib, pages
166- 167 and also see page 87] As for the actions of the heart like prayer, fasting, hajj,
sadaqah, jihaad and other acts of obedience, they are also
reasons for the
increase of eemaan. To exert efforts therefore, towards enacting acts of obedience,
which Allaah has made incumbent upon His slaves and
performing acts
that achieve nearness (to Allaah), which Allaah has recommended His servants to undertake and to accomplish
these acts in a
proficient and complete manner, is one of the most tremendous causes behind the strengthening and increase
of eemaan. Allaah says: "Successful indeed are the believers: those who offer
their prayers with all solemnity and full submissiveness;
who turn away from
al-Laghw; who pay the zakaah; who guard their chastity, except from their wives or those
that their right hands possess, for them,
they are free from blame. However, whoever seeks beyond that, then
they are the transgressors; those who are faithfully true
to their
amaanaat and covenants and those who strictly guard their prayers. These are indeed the inheritors, who
shall inherit Firdaws. They
shall abide therein forever."
[Soorah al-Mu'minoon
(23):1-11] These precious qualities, each one of them profits and develops
eemaan. They are also characteristics of eemaan and fall under
its
explanation. So, the attendance of the heart in prayer and the event of the
praying person striving with his self to call to mind and heart
what he is
saying and doing, such as recitation, remembrance, supplication, standing, sitting, bowing and prostration, are
reasons for the increase
and development of eemaan. Allaah named prayer 'eemaan' when He said: "...
and Allaah would never cause your eemaan [i.e., the prayers that were
performed towards the direction of Jerusalem, before the commandment of changing the qiblah to
the Ka'bah in Makkah. [t]]
to be lost
..." [Soorah al-Baqarah
(2):143] Furthermore, concerning the statement of Allaah: "...
and establish the prayer. Verily, the prayer prevents from all obscenities and evil deeds. And the
remembrance of Allaah is
greater ..." [Soorah al-Ankaboot (29):45] Prayer is the greatest obstructer of every obscene and evil deed
that negates eemaan. In addition, prayer also embodies the
remembrance of Allaah, which nourishes and develops eemaan
because of His saying: "...
And the remembrance of Allaah is greater ..." Likewise, zakaah also nurtures and increases eemaan, (both)
the obligatory type of zakaah and its recommended type, as the
Prophet
has said, "… and sadaqah is proof." i.e., a proof for the
eemaan of its giver. Hence, it is evidence of eemaan and it
nourishes and
develops it. Further, to avert from al-Laghw, which is any speech or action
that is void of good. Instead they (i.e., the believers) speak and
do well,
and abandon evil in both speech and action. This is without doubt, from eemaan and eemaan increases and profits
from it. This is why whenever the Companions, may Allaah be pleased
with them, and those after them sensed heedlessness or their
eemaan
was in disarray, they would say to each other, ‘Sit with
us so that we may have eemaan for an hour’. So they would
remember Allaah
and remember his religious and worldly favors causing their eemaan to renew itself. Again, abstaining from forbidden and indecent acts, especially,
the obscenity of fornication, this is definitely a great sign for
eemaan.
The believer, because of the fear he has concerning his standing in front of his Lord, he: "...
restrained himself from impure evil desires and lusts."
[Soorah an-Naazi'aat (79):40] … in response to the necessity of eemaan and to nourish what
he already possesses of
eemaan. In addition, observing trusts and contracts and preserving them
is from the signs of eemaan and related in a hadeeth:
"… and
there is
no eemaan for the one who is not trustworthy." [Related by Ahmad, 3/135; Ibn
Abee Shaybah in both his Musannaf, 11/11 and
al-Eemaan, pg.5; Ibn Hibbaan in his Saheeh, (1/208
al-Ihsaan) and al-Baghawee in Sharh as-Sunnah, 1 /75.
Al-Baghawee declared, "This is a hasan hadeeth" It was declared saheeh by
al-Albaanee in his tahqeeq of al-Eemaan by Ibn Abee
Shaybah] If you would like to know of the eemaan and religion of a slave,
then inspect his condition: does he fulfill all of his trusts and
contracts,
the verbal and financial or trusts concerning rights? Does he observe the rights, covenants and oaths, the ones
between himself and
Allaah or those between himself and his fellow servants? If the answer is in the positive then he is a
person of religion and
eemaan. If however that is not the case, his religion and eemaan will be deficient in accordance to the
level of his infringement of these
obligations. Allaah ended these aayaat with the issue of safeguarding the
prayers with respect to their limits, rights and times. This is
because
preservation of this, is of similar standing to the water that flows around the garden of eemaan. So it irrigates it,
nurtures it and
produces its crop upon every occasion. The tree of eemaan is in need of constant irrigation at all times;
this irrigation is the maintenance of acts of obedience and
worship of
the day and night. It also demands the obliteration of anything that harms it, such as alien and harmful rocks and
growths; this is in
reference to the abstention from unlawful matters in both speech and action. Whenever these
undertakings are accomplished, this
garden will witness its geese and it will produce its assorted crop. In light of this clarification, the strong effect of righteous
actions on the increase of eemaan has become clear to us. It is
also clear that
the performance and increase of these acts are a tremendous cause for the increase of eemaan. Shaykh al-Islaam says:
"The perfection of eemaan is in
enacting the commands of Allaah and His Messenger and
refraining from the
prohibitions of Allaah and His Messenger. Consequently, if one does not perform certain
commandments and replaces them by embarking on certain prohibitions; this
will result in a proportional decrease of eemaan." Thus, prayer is eemaan, hajj is eemaan, sadaqah is eemaan,
jihaad is eemaan and all the actions that Allaah has ordered His
slaves
with are eemaan. If the servant does these acts his eemaan will increase and the performance of these actions will
be a cause for the
increase of his eemaan, on the condition of sincerity and adherence. Shaykh Muhammad al-'Uthaymeen, may Allaah preserve him,
states:
"The increase of eemaan has causes, some of these
are:
performing acts of obedience because eemaan increases in proportion to the fineness, type and abundance of the action.
Thus the finer
the action the greater will be the increase of eemaan; the fine aspect of the action is determined by the
degree of sincerity and
adherence. As for the type of action, the obligatory type is better than the recommended and some
forms of worship are more
emphasized and virtuous than others; the more virtuous the act of obedience is the greater
will be the resultant increase in eemaan. As
for the abundance of the action, then eemaan increases as a result of it because
action is from eemaan, so it is not surprising that
eemaan increases because of an increase of the action."
[Fath Rabb al-Bariyyah, pg.
65] In addition, other great righteous actions that increase eemaan,
which have not yet been mentioned are da'wah to Allaah and
keeping
company with virtuous people. Because of the importance and great benefit of these two matters in the
increase of eemaan, its
discussion is imperative. As for da'wah to Allaah and to His religion, consulting each
other with the truth and patience, calling to the fundamentals
of the
religion, to the adherence of its laws by way of ordering the good and forbidding the evil and sincerely advising the
Muslims, this is all
from the incentives and causes for eemaan. With this, the servant perfects himself and others, as Allaah has
sworn by time,
[Refer to Soorah al-'Asr
(103). [t]] that
the whole genus of humans are in a state of
loss except for the one who is categorized with four qualities: eemaan and righteous actions, which both constitute
the perfection of
the self (thirdly) mutual consultation with the truth, which is beneficial knowledge, righteous action and the
true religion and
(fourthly) mutual consultation with patience in all of this, and with these (last) two, others are perfected. This is because da'wah to Allaah itself and advising His servants
are amongst the greatest fortifiers of eemaan. The person
involved in
da'wah has to work to aid this da'wah and establish the proofs and evidences for its realization. He has to
undertake matters from their
proper channels and approach issues from their rightful paths. These issues are from the ways
and channels of eemaan. Shaykh al-Islaam states:
"The reason for the presence of
eemaan and its constituents sometimes traces back to
the servant (himself) and at other times back to others, for
example, one is destined to interact with someone who invites
him to eemaan, orders him with
good and forbids him from evil. He explains to him the signs of the religion, its proofs and
evidences. He shows him what to consider,
what befalls him, what to take heed from. In addition (to this), there are many
other reasons."
[Al-Fataawa, 7/650] Furthermore, the reward is always from the same class as the
action. So, just as the person strives to perfect his fellow
servants,
advises them, consults them with truth and to be patience in all this, Allaah will most definitely compensate him
with rewards similar
to his actions. Allaah will assist him with a light and spirit from Him and with strength of eemaan and
tawakkul. Eemaan and strong tawakkul on Allaah bring about victory over
the enemies of the devils of men and jinn as Allaah has said: "Verily, he (i.e., Shaytaan) has no power over those who
have eemaan and put their trust solely on their Lord."
[Soorah an-Nahl
(16):99] Moreover, this person is also occupied with aiding the truth and
whoever turns to undertake something, then he will most
definitely be
granted certain triumphs in knowledge and eemaan according to his truthfulness and sincerity. One who commands the good and forbids the evil must
therefore remain adherent to truthfulness and sincerity when
commanding
and forbidding in order for it to bear fruit and produce pure eemaan in him as well as those whom he is
propagating to. He must also
observe wisdom and leniency when inviting, be patient with those whom he is calling and to
have knowledge of that which he is
calling them to. If these features are realized within him, his da’wah will bear
fruit and benefit by the will of Allaah and it will be a cause for
the
strengthening of his eemaan and of those whom he is calling. As for keeping company with virtuous people, clinging to them,
accompanying them and coveting to benefit from them, this is
a great
cause for the increase of eemaan. The reason being that these type of gatherings embody reminder of Allaah, fear
of Him and His
punishment, targheeb, tarheeb and other matters, which are of the greatest of causes towards the
increase of eemaan. As Allaah says: "And remind, for indeed, reminding benefits the
believers"
[Soorah adh-Dhaariyaat
(51):55] Allaah also says: "Therefore, remind, in case the reminder benefits; those
who fear will remember and the wretched will avoid
it."
[Soorah
al-A'laa (87):9-11] This shows that possessors of believing hearts benefit greatly
from reminders and from being in congregations of
remembrance. It
provokes activity and resolution within them and obligates profit and elevation. This is in stark contrast to
gatherings of frivolity and
foolishness, for these are immense reasons for the decrease and fading away of eemaan. To this effect, our righteous predecessors were the most
concerned with gatherings of remembrance and the most
distant from
meetings of frivolity and foolishness. Many of their statements that indicate this have preceded, like the accounts
of 'Umayr Ibn
Habeeb al-Khatmee and Mu'aadh Ibn Jabal, may Allaah be pleased with them. There is another cause, with which I will end the
discussion on these causes, which one must pay attention to and not neglect.
The Muslim has to train and adapt himself to fight everything
that causes a decrease, weakness or disappearance of eemaan. "Since, in relation to eemaan, just as one must enact all the
causes that strengthen and develop eemaan, then likewise, in
addition to
this, one must repel the preventive matters and obstacles (towards the attainment and increase of eemaan).
Repelling these are
accomplished by the abandonment of disobedience; being repentant of the disobedience one does
commit; safeguarding the limbs from
the unlawful issues and opposing the trials and afflictions of misconceptions that
weaken the desires of eemaan, which are in essence,
the desire and love for good. Endeavoring after this can only be
accomplished by abandoning desires that (would otherwise)
negate
those desires (of eemaan), such as desire of the soul for evil and by opposing the soul that constantly commands evil. When the
servant preserves himself from falling into the trials and tribulations of misconceptions and desires, his eemaan will
become complete
and his certainty will become strong." [At-Tawdeeh wa al-Bayaan of
Ibn as-Sa'dee, page 37] With Allaah, lies all tawfeeq. Causes for the Decrease of Eemaan The previous discussion centered on the causes for the increase
of eemaan. The discussion here however, is on the causes for
its
decrease. Since, just as eemaan has causes that increase and develop eemaan, it also has causes that decrease and
weaken it. just as it
is required of the Muslim to be aware of the causes for the increase of eemaan in order for him to apply
them, likewise, it is demanded
of him to know of the causes of its decrease so that he remains apart from them. This
obligation emanates from the perspective found
in the proverb: I learnt evil, not for evil, but to guard against it … for whoever
among the people is not aware of evil, will fall into it Moreover, it has been established in the Saheehayn from
Hudhayfah Ibn al-Yamaan, may Allaah be pleased with him,
that he said:
"The Companions used to ask the Messenger of
Allaah concerning the good and I used to ask him about the evil
in fear of it afflicting
me." [Al-Bukhaaree, 8/93 and
Muslim, 3/1475] Ibn al-Jawzee said:
"Being well-versed with evil embodies an
alertness against falling into it."
[Talbees lblees, page 4 and
see al-Fataawa of Ibn Taymiyyah, 10/301 and
onwards] Thus, learning the causes behind the decrease of eemaan and
being aware of the factors that weaken it and of how to
safeguard one's
self from them is a vital matter, which must be looked at. In fact, gaining knowledge of these causes is no less
important than learning
the causes for the increase of eemaan. Before I begin to mention and shed light on the causes for the
decrease of eemaan, I would like to point out that the
non-maintenance
of the causes of the increase of eemaan, neglecting to strengthen it and paying no regard to this, is
deemed in itself a cause from the
causes that decrease eemaan. To therefore disregard the aforementioned issues and not pay
any attention to them, weakens and decreases the eemaan. So
just as their preservation is a cause for increase, in like
manner, their disregard is a cause for decrease. Shaykh Muhammad al-'Uthaymeen
states: "As for the decrease
of eemaan, it has many reasons..." he then them mentioned a
number
of points, from them: "Abandoning obedience, for
eemaan decreases as a result of this. This decrease will be
proportional to the
significance of the particular act of obedience; the more significant and emphasized it is, the
greater will be the decrease resulting from
not performing it. It maybe that eemaan vanishes in its entirety, like in the
abandonment of prayer." [Fath Rabb al-Barittah, page
66] This is shown by the saying of Allaah: "Indeed, he succeeds, who purifies it (i.e., his soul). And
indeed, he fails, who corrupts it."
[Soorah ash-Shams (91):
9-10] This noble Qur'aanic text signifies the importance of obedience
and its preservation and that it is one of the greatest reasons
for the
purification of the soul. In sharp contrast, it also indicates the danger of neglecting obedience and of falling into
disobedience and that
it is one of the greatest reasons for failure and loss. Ibn Jareer at-Tabaree, may Allaah have mercy upon him,
mentions in his Tafseer. "His saying,
"Indeed, he succeeds who purifies it". Allaah
says that indeed, he succeeds who purifies his soul; so he greatly
purified his
soul from kufr and disobedience and he rectified it through righteous
actions ..." [Tafseer at-Tabaree,
15/211-212] At-Tabaree than related some accounts from the Salaf that
support this: He related from Qataadah,
‘Whoever works good,
purifies it
with obedience to Allaah.’ He also related from him,
‘Indeed, he succeeds, who purifies his soul with righteous
actions.’ He related from Ibn Zayd that he said,
‘He succeeds, whom
Allaah has purified his soul.’ He related from Mujaahid, Sa'eed Ibn Jubayr and 'Ikrimah,
"Indeed, he succeeds who purifies it."
They
said: "whoever
rectifies it." Ibn al-Qayyim relates that al-Hasan al-Basree
said: "He
succeeds, who purifies his soul by rectifying it and directing it
towards
obedience of Allaah and he fails, who ruins it and directs it towards disobedience of Allaah" He also transmits from Ibn Qutaybah that he said:
"It means:
he succeeds, who purifies his soul, i.e., cultivates it and
elevates it by
obedience, righteousness, truthfulness and doing good deeds."
[Ighaathah al-Lahfaan,
1/65] As for the saying of Allaah
"and
indeed, he fails who corrupts it." Ibn Jareer states:
"Allaah, may His mention be elevated,
says, ‘and he failed in his request, the one who corrupts
it does not attain the
righteousness he seeks and searches out for, i.e., Allaah corrupts it by neglecting and
disparaging it, through forsaking his soul
concerning guidance until he perpetrated sinful deeds and
abandoned obedience to Allaah." He then related a report from Mujaahid, that he said:
"And
indeed, he fails who corrupts it."
i.e.,
misguided it. He relates on Sa'eed Ibn
Jubayr: 'i.e., he misled it.’ and on Qataadah
again: ‘i.e., caused it to sin and debauched it.’
[Tafseer
at-Tabaree, 15/212-213] Ibn al-Qayyim says:
"i.e., he reduced and concealed it by
abandoning actions of piety and embarking upon disobedience.
The immoral
one is always in a hidden place, has chronically ill conduct, is an obscure person and has a lowered head; the one
who embarks upon
obscene deeds has indeed corrupted his soul and suppressed it."
[Ighaathah al-Lahfaan, 1/65
and see At-Tibyaan fee Aqsaam al-Qur'aan of Ibn
al-Qayyim, page 21] Thus, whoever purifies his soul by performing the
commandments and avoiding the prohibitions has indeed
succeeded and prospered
and whoever corrupts his soul by abandoning the commandments and embarking upon the
prohibited has indeed lost and failed.
Regarding the causes for the decrease of eemaan and the
factors that weaken it, they are many and of different sorts.
However, in
general, they are two categories and a number of factors reside under each category: As for the first category, it is made up of the internal causes or
inherent factors, which bear effect upon the eemaan by
decreasing it.
These are many factors; This is one of the most significant causes for the decreases of
eemaan, just as knowledge is one of the greatest causes for
the increase of
eemaan. The knowledgeable Muslim does not prefer the love and enactment of matters that harm him and cause
him pain and misery
to that which constitutes his benefit, success and rectification. The ignorant person on the other hand, because of his excess
ignorance and deficient knowledge, he may give preference to
some of
these things over that which contains his success and rectification. This is because the scales with him have been
turned upside down
and it is because of his feeble perception. Knowledge lies at the root of all good and ignorance lies at the
root of all
evil. The primary reason for love of oppression, transgression,
embarking upon obscene acts and committing unlawful deeds is
ignorance
and the corruption of knowledge, or the corruption of intent, and the corruption of intent traces back to the
corruption of knowledge.
Hence, ignorance and corruption of knowledge form the main and primary reason for the corruption
of actions and weakness of
eemaan. Ibn al-Qayyim writes:
"It has been purported that the
corruption of intent is caused by the corruption of knowledge.
Since, if the
person truly knew of the harm and its implications within the detrimental action, he would not have preferred it.
This is why when
one has knowledge that a particular desirous and delicious food contains poison, he does not dare approach
it. Thus, his knowledge of
the various types of harm present within the harmful act is weak and his resolve to avoid what he
could fall into as a result of
committing the act is also weak. This is why eemaan is in accordance to this. The one who has
true eemaan in the Fire in the way he is supposed to have, to
the extent
as if he is viewing it, will not take the path that leads to it, let alone strive along that path with his might. The one
who has true
eemaan in Paradise in the way he is supposed to have, his soul will not consent to refrain from seeking it. This is a matter that a person
can see in himself concerning the benefits he strives for or the harms that he tries to deliver
himself from in this world."
[Ighaathah
al-Lahfaan, 3/133] Hence, the soul is fond of that which will harm it and not
benefit it because of its ignorance of the harmful effects. In this
light, one
who examines the Noble Qur'aan, will find the greatest indication that ignorance is the cause for sins and
obedience. Allaah says: "...They said,
'O Moosa, Make for us a deity just as they have deities.' He said,
'Verily, you are a people who are ignorant.'
" [Soorah
al-A'raaf (7):138] Allaah says: "And remember Loot. When he said to his people, ‘Do
you approach vile sins while you see (each other). Do
you approach men in your
lusts rather than women. Rather, you are a people who are ignorant"
[Soorah
an-Naml (27):54-55] Allaah says: "Say, ‘Do you order me to worship other than Allaah, O
you ignorant people."
[Soorah az-Zumar (39):64] Allaah says: "And stay in your houses and do not display yourselves
like that of the times of
ignorance ..." [Soorah
al-Ahzaab (33):33] Additionally, there are other texts of this like, which show that
the greatest reason for the shirk, kufr, iniquities and embarking
on sins
that people fall into, is ignorance of Allaah, His names, His attributes and of His reward and punishment. For this reason, whoever disobeys Allaah and commits some
form of sin is an ignorant person, as understood from the Salaf
in the
explanation of His saying: "Allaah only accepts the repentance of those who do evil
out of ignorance and repent soon afterwards. It is they
to whom Allaah will
forgive and Allaah is ever All-Knowing, All-Wise"
[Soorah an-Nisaa' (4):17] And in His saying: "...
Your Lord has written Mercy for Himself, so that, if any of you does evil out of ignorance, and thereafter
repents and does
righteous good deeds, then surely, He is oft-Forgiving, Most Merciful."
[Soorah
al-An'aam (6):54] And His saying: "Moreover, your Lord is towards those who do evil out of
ignorance and afterward repent and do righteous deeds,
verily, your Lord
thereafter, is Oft-Forgiving, Most Merciful." [Soorah
an-Nahl (16):119] The meaning of
"...out of
ignorance..." in these aayaat,
i.e., out of the doer's ignorance of its consequences and obligation
of the
anger and punishment of Allaah. It is his ignorance of the fact that Allaah sees and observes him and ignorance of the
decrease of
eemaan that returns to him or its complete disappearance. Thus, everyone who disobeys Allaah, then he is ignorant
in this respect, even if he is aware of the prohibition.
Indeed, having
knowledge of the prohibition is a condition for it to be regarded as disobedience and
punishable.
[Tafseer Ibn
as-Sa'dee, 2/39] A group of the Salaf reported this type of understanding on the
aayah.
At-Tabaree related several of these reports in his tafseer. He
relates on Aboo al-'Aaliyah that he used to mention that the Companions used to say: "Every sin that a slave is
afflicted with; it is out
of ignorance." Qataadah relates:
"The Companions assembled and concluded
that concerning everything that Allaah is disobeyed with, it is
out of
ignorance, whether intentionally or not." Mujaahid said:
"Everyone who disobeys his Lord; he is an
ignorant person, until he comes away from his disobedience." He also said:
"Anyone who commits disobedience of Allaah,
that is ignorance on his behalf until he leaves off his
disobedience." As-Siddee states:
"As long as he is disobeying Allaah, then he
is an ignorant person." Ibn Zayd says:
"Every person who commits some form of
disobedience of Allaah, then he will always be an ignorant
person until he
retracts from it." [Refer to these reports and
others in Tafseer at-Tabaree, 3/229 and 5/209; Tafseer
al-Baghawee, 1/407; al-Fataawa of Ibn Taymiyyah, 7/22 and Tafseer Ibn
Katheer, 1/463] Hence, ignorance is a dangerous disease and a lethal illness. It
draws on the person numerous disastrous calamities and
consequences. If this disease takes command of him and dominates a person,
do not even bother to question his devastation. For he will be
sinking
into the darkness of disobedience and sins, deviating from Allaah's straight path and giving way to the demands of
misconceptions and
desires. Unless the mercy of Allaah embraces and emends him with the aid of the heart, the light of
vision and key to all good:
beneficial knowledge, which produces righteous action. As there is no other cure for this
illness besides knowledge. This disease will not
separate from the person except if Allaah teaches him that which will benefit him and inspires him with
good
conduct. Therefore, whomever Allaah desires good, He will teach him
that which will benefit him, grant him understanding of the
religion and enlighten him about what constitutes his success
and happiness, so Allaah will lead him away from ignorance.
Whenever Allaah does
not desire good for a person, He leaves him upon his ignorance. We ask Allaah to aid our hearts with knowledge and eemaan
and that He protects us from ignorance and transgression. ii. Heedlessness, Aversion and Forgetfulness These three matters constitute immense cause for the decrease
of eemaan. One who is stricken with heedlessness, troubled
with
forgetfulness and turns away, his eemaan will decrease in accordance to the presence of some or all of these three
matters. It will
impose on him ailment of the heart or its death because of its prevalence by misconceptions and desires. Concerning heedlessness, Allaah has condemned it in His Book
and He mentioned that it is a reprehensible mannerism, which
is from
the code and conduct of the disbelievers and hypocrites. Allaah also warns against it very severely.
Allaah says: "And surely, We have created for Hell, many (a people)
from the jinn and mankind. They have hearts with which
they understand
not, they have eyes with which they see not and they have ears with which they hear not:
they are like cattle. Rather, they are even more astray. They indeed, are the heedless ones."
[Soorah al-A'raaf (7):179] Allaah says: "Verily, those who hope not for their meeting with Us,
but are pleased and satisfied with the life of the present
world and those who are
heedless of our signs; those, their abode will be the Fire because of what they used to
earn."
[Soorah Yoonus (10):7-8] Allaah says: "...
and verily, many among mankind are heedless of our signs."
[Soorah Yoonus (10):92] Allaah also says: "They know only the outside appearance of the life of this world
whilst they are heedless of the Hereafter."
[Soorah ar-Room (30):7] Allaah also says to His Messenger: "And remember your Lord (by your tongue and) within
yourself, humbly and with fear without loudness in words in the mornings and in the afternoons and be not
of those who are heedless."
[Soorah al-A'raaf (7):205] Thus heedlessness, which is defined as negligence that occurs
as a result of a lack of care and alertness, is a dangerous
disease. If it
afflicts a person and overwhelms him, he will not bother with obedience of Allaah, His remembrance and worship.
Instead, he will be
occupied with matters of distraction, which distance him from the remembrance of Allaah. Moreover, if he
does perform certain deeds
in obedience to Allaah, he does them in an inadequate state and inappropriate manner, so his
actions are void of humility, humbleness,
repentance, fear, tranquility, truthfulness and sincerity. Thus, these are some of the bad effects that heedlessness has
on eemaan. As for aversion, Allaah mentions in the noble Qur'aan that it
has many ill effects and destructive results and consequences.
Of these,
Allaah has described the one who turns away as being the most oppressive and that he is amongst the criminals, as
Allaah says: "And who is more oppressive than one who is reminded
of the signs of His Lord, then he turns away from them?
Verily, We shall
extract retribution from the criminals."
[Soorah
as-Sajdah (32):22] Allaah also informs that He has set a veil and locks upon the
heart of the one who turns away, so he does not comprehend
or come
upon the right path, ever, as in Allaah's statement: "And who is more oppressive than one who is reminded
of the signs of His Lord, but turns away from them
forgetting what (deeds) his
hands have sent forth. Truly, We have set veils over their hearts lest they should
understand it (i.e., the Qur'aan), and in their ears,
deafness. And if you call them to guidance, even then
they will never be guided."
[Soorah al-Kahf (18):57] This aversion on the person's part also causes a life of
hardship and constriction in this world and the Hereafter. Allaah
says: "But whoever turns away from My reminder, verily, for
him is a life of hardship, and We shall raise him up blind
on the Day of
Resurrection." [Soorah Taa Haa (20): 124] Allaah also informs that the one who turns away from the
remembrance of Allaah is assigned associates from amongst
the
Shayaateen, whom thereafter corrupt his religion, as Allaah says: "And whosoever turns away from the remembrance of
the Most Beneficent, We shall appoint for him a Shaytaan
to be an (intimate)
companion." [Soorah az-Zukhruf
(43):36] Furthermore, Allaah informs that the one who turns away will
bear a heavy burden of sins on the Day of Resurrection and
that he
will enter a severe punishment. Allaah
says: "Whoever turns away from it (i.e., the Qur'aan), verily,
he will bear a heavy burden (of sins) on the Day of
Resurrection."
[Soorah Taa-Haa (20):100] Allaah also says: "...
and whosoever turns away from the reminder of his Lord, He will cause him to enter into a severe
torment."
[Soorah al-Jinn (72):17] Similarly there are many other aayaat in which Allaah talks of
the dangers and harms of aversion. The most dangerous of
these is the
fact that it poses as an obstacle and barrier to acquiring eemaan for the one who does not yet believe and that
it weakens the eemaan
of one who already believes. It is the extent of the person's aversion that will determine his
allotment of these consequences and dangers. As for forgetfulness, which is defined as one leaving the
exactness of that which he has already safeguarded. This
occurs because of the
weakness of his heart, or as a result of negligence on his behalf or out of deliberate intention until any
trace of it is removed from his
heart. [Basaa'ir Dhaway at-Tamyeez
of al-Fayroozabaadee, 5/49] This has a profound effect upon eemaan. It is a cause for its
weakness; its presence decreases acts of obedience and
greatens acts of
disobedience. The forgetfulness mentioned in the Qur'aan is of two types. The
first type is one that a person is not excused for. This is in
reference to
the type that occurs deliberately, as in His saying: "And do not be like those who forget Allaah, thereupon
Allaah caused them to forget their own selves."
[Soorah al-Hashr (59): 19] The second type is one in which the person is excused. This is
in reference to when the reason for the forgetfulness does not
emanate
from the person (whereby he intends that), as in the saying of Allaah: "...
Our Lord, do not hold us to account if we forget or commit mistakes …"
[Soorah al-Baqarah (2):286] It has been recorded in a hadeeth (in connection to this aayah)
that Allaah said:
"I have done so [i.e., Allaah will not hold
to us to account if we forget or commit mistakes... - and all praise is for Allaah. [t]]."
[Related by Muslim 1/116 from
the Hadeeth of Ibn Abbaas, may Allaah be pleased with
him.] The Muslim is required to fight his soul and to distance it from
falling into this, so that he does not become harmed in his
religion and
eemaan. iii. Committing Disobedience and Embarking upon Sinful
Deeds The harm and bad effect of this factor upon eemaan is well
known to all. Thus eemaan, as stated by more than one of the
Salaf,
‘increases with obedience and decreases with disobedience’. Just as accomplishing the obligatory and
recommended deeds that Allaah
has ordained increases eemaan, then likewise, performing the forbidden and disliked
deeds that Allaah has not enjoined decreases
eemaan. However, sins vary greatly with respect to their rank, the evils
they entail and the intensity of their harm. This is as Ibn
al-Qayyim has
mentioned: "Without doubt, kufr; fusooq and
disobedience are of levels just as eemaan and righteous actions
are of levels. Allaah says: "They are in varying grades before Allaah and Allaah is
All-Seer of what they do."
[Soorah Aal-'Imraan (3):163] He says: "For all there will be degrees, according to that which
they did. And your Lord is not unaware of what they
do."
[Soorah
al-An'aam (6):132] He says: "The postponing (of a sacred month) is indeed an
addition to kufr ..."
[Soorah at-Tawbah (9):37] He also says: "...
As for those who believe, it has increased their eemaan and they rejoice. But as for those whose hearts
is a disease, it will add rijs
[i.e., suspicion, doubt and
disbelief. [t]] to
their rijs." [Soorah at-Tawbah (9):124-125] Statements of this kind are many in the
Qur'aan." [Ighaathah al-Lahfaan, 2/142] The Qur'aan and Sunnah show that sins are of major and minor
types. Allaah says: "And if you avoid the major of the sins that you are
forbidden from, We shall remit for you your (minor) sins
and admit you to a noble
entrance." [Soorah an-Nisaa' (4):31] Allaah also says: "Those who avoid major sins and al-Fawaahish except
the small
faults ..." [Soorah
an-Najm (53):32] It is recorded in Saheeh Muslim, that Aboo Hurayrah, may
Allaah be pleased with him, relates the Messenger of Allaah as
saying:
"The five prayers, the Friday prayer to the (next) Friday
prayer and Ramadaan to (the next) Ramadaan; they expiate all
(sins
committed) between them as long as the major ones are avoided."
[Saheeh Muslim, 1/209] As recorded in the Saheehayn, 'Abdur-Rahmaan Ibn Abee
Bakrah relates from his father that he said: "We were with the
Messenger of
Allaah when he questioned three times, "Shall
I not inform you o f the greatest of the major sins?
Committing shirk with Allaah,
disobedience to parents and issuing a false testimony"
[Al-Bukhaaree, (10/405 Fath)
and Muslim, 1/91] Also recorded in the Saheehayn, the Messenger of Allaah was
asked, ‘Which sin is the greatest before Allaah?’ He replied,
‘That you
ascribe to Allaah an equal whilst it is He who created you.’
It was asked, ‘Then
which?’ He said, ‘That you
kill your child in fear that he
will also need nourishment alongside you.'
It was asked, 'Then
which?' He answered, ‘That you have a sexual relationship with the
wife of your neighbor’
[Al-Bukhaaree, (12/187 Fath)
and Muslim, 1/91, from the hadeeth of Ibn Mas'ood, may Allaah be pleased with
him] Many other texts also show the varying levels of sins and that
they are classified into major and minor ones. Furthermore, from another perspective, these sins can
be classified into four categories:
Malikiyyah, Shaytaaniyyah,
Sab'iyyah and Baheemiyyah;
all sins can be classified under these types. Malikiyyah
sins are committed
when one takes upon himself qualities of Lordship, which are not befitting for
him, such as majesty,
pride, domination, subjugation, highness, enslavement of people and other qualities of
this type. Sins belonging to this category are of
the most serious type. As for
Shaytaaniyyah sins,
it is by resembling Shaytaan in envy, oppression, cheating, hatred, deception, plotting evil,
ordering
disobedience of Allaah and beautifying it, prohibiting obedience of Allaah and censuring it, committing innovations in
the religion of
Allaah and the call to innovations and deviation. This category is placed second to the first type with respect to
its harms, even though
its harms are lesser. Sab'iyyah
sins are sins of
transgression, anger, spilling blood, pouncing upon the weak and incapable. This gives birth to
many types of
harms to fellow humans and boldness towards committing oppression and transgression. As for
Baheemiyyah sins,
examples of this are gluttony and the desire to satisfy lusts of the stomach and genital organs.
This gives rise
to fornication, adultery, theft, consumption of wealth belonging to orphans, miserliness, avarice, cowardice,
restlessness, impatience
and much more besides these. This particular category is where most of the sins are
perpetrated by people because of their incapability of
committing sins of the
Saba'iyyah and Malikiyyah type. It is from this category where they enter into the
remaining categories, since this leads them to the
rest by the reigns. Thus, as a result of this category they enter into the area of
Saba'iyyah sins, then the Shaytaaniyyah, then finally,
towards contesting the Lordship and committing shirk in the oneness of
Allaah. In any case, these matters show us that sins vary in their effect
upon eemaan and upon its decrement and weakening of it. This diversity of sins and of their effect upon eemaan trace
back to a variety of considerations. Some of these are: the
class of the sin,
its amount, the degree of its harmful effects, the place, the time, with regard to its doer and other such
considerations. Ibn al-Qayyim, may Allaah have mercy upon him,
says: "On the
whole, the levels of al-Faahishah (i.e., lewd and illicit deeds)
are
determined by their corresponding evils. Thus, the issue of a man who befriends a woman or a woman who befriends a
man is deemed
less evil than the issue of a man or woman who has an (illegal) sexual relationship." The one who does the crime in secret is less sinful than the one
who does it publicly. The one who conceals his sin is less sinful
than the
one who relates it publicly to the people; this one is far removed from receiving well being and pardon from
Allaah
... Likewise, having a sexual encounter with a woman who has no
husband is less sinful than having a sexual encounter with
one who
has a husband, because of the oppression and transgression it entails against the husband as well as ruining
his bed. The sin of this
person can be greater or lesser than the mere sin of fornication. To have a sexual encounter with the wife of a neighbor is more
severe than having a sexual encounter with one who is far from
home,
because of its connection to harming the neighbor and not maintaining the instruction of Allaah and His Messenger
with regard to the
neighbor. Similarly, having a sexual relationship with the wife of a soldier
on Allaah's cause is worse than having a sexual relationship
with the
wife of another ... Just as its levels differ in relation to the person one has a
sexual encounter with, then likewise, it also differs according to
the place, the
time, the circumstances and the doer. To fornicate or commit adultery for example, in the days and
nights of Ramadaan is more sinful than at any other time. Its
occurrence in the blessed and virtuous places is more sinful
than in any other places. As for its difference in relation to its doer, it being committed
by a free person is more vile than it being committed by a
slave. This is
why the punishment of the slave is half of that of the free person. It is more repugnant from the married person
than the virgin;
likewise the same applies for the old person in relation to the young
person. It is more repulsive from the scholar than from the ignorant,
because of the former's awareness of its abhorrence and
consequences
and of having embarked upon it with insight, and it is worse from one who is able to do without it than from one
who is poor and
weak. However, presence of particular matters, which when
associated to the types of sins that are less sinful, can deem
them even greater
sins than those that were initially more sinful. For example, if one associates to this faahishah, a type of
passionate love, which imposes the heart to be occupied with
the loved one;
deifying this person; glorifying, being humble and subservient to the beloved and placing forward obedience
of the beloved and that
which he or she orders over and above obedience to Allaah and His Messenger. Hence, the matters that become connected to the love and
glorification of this intimate companion, to the allegiance of
whom the
companion shows allegiance to, to the enmity towards whom the companion shows enmity towards and
towards loving and hating
that which the companion loves and hates are such that they can have a more harmful effect upon
the person than simply embarking
upon the lewd sin. Shaykh Muhammad al-'Uthaymeen states:
"As for the decrease
of eemaan, it has
causes: 1. Committing acts of disobedience, Eemaan decreases
according to the class of sin, its amount, the indifference the
person has
towards it and the strength or weakness of the incentive to perpetrate it. As for its class and amount; the decrease of eemaan by major
sins is greater than that by the minor sins. The decrement of
eemaan by
killing a soul unlawfully is greater than (illegally) devouring valued wealth. Its decrease by two acts of
disobedience is greater than one
act of disobedience and so on. As for being indifferent to the sin; if an act of disobedience
emanates from a heart that thinks little of who it is disobeying
and has little
fear of Him, then the resultant decrease will be greater than if it were to emanate from a heart that glorifies
Allaah and is very fearful
of Him except that an act of disobedience inadvertently occurs from him. Concerning the strength of the motive for committing the sin; if
an act of disobedience emerges from a person whose incentives
for
doing the sin are weak, then the resultant decrease of his eemaan will be much greater than if it were to emerge from
one whose
incentives for doing the sin are strong. This is why the display of arrogance by a poor person
and an illegal sexual encounter by an old
person are more sinful than the display of arrogance by a rich
person and an illegal sexual encounter by a
young person. As in the hadeeth
[Related by at-Tabaraanee in
al-Kabeer, 2/301; al-Bayhaqee in ash-Shu'ab. 3/220. AI-Haythamee declares in Majma'
az-Zawaa'id, 4/78: "Its narrators are narrators of as-Saheeh."
Al-Albaanee declared it saheeh, see Saheeh al-Jaami', 3/74]
: "Three (types of people) whom
Allaah will not speak to. He will not look at them on the Day of
Resurrection or sanctify them and they will have a painful
punishment." Mentioned amongst these three are the gray-haired fornicator
and the poor person who is arrogant, because of the lack of strong motives they have for embarking on these disobedient
acts."
[Fath al-Bariyyah, page 65] With what has preceded, the conclusion is that sins decrease
eemaan and that the amount of decrease varies in accordance
to a
multitude of considerations. Some of these are: 1
. The class of the sin 2. The degree of its harmful effects 3. The amount 4. The place and time 5. The indifference towards it 6. The doer The explanation of this has already preceded, and with Allaah
lies all tawfeeq. Some matters that protect a person from sins and help him to
remain distant from them and to not fall into them are the
knowledge of
their dangers, what they give rise to, their evil consequences and extreme harms. Ibn al-Qayyim mentions in this respect a brief and yet more
than adequate statement, which is to the point. He says: "Lack
of
tawfeeq; incorrectness of opinion; concealment of truth (from him); corruption of the heart, lack of remembrance,
squandering of
time; dislike of creation (of him); alienation between the servant and his Lord; prevention of supplications
being answered; hardness of
heart; the exclusion of blessings in one's sustenance and life; deprivation of knowledge; the
apparel of degradation; humiliation
subjected by the enemy; constriction of the chest; being put to trial with evil
companionship who corrupt the heart and waste time;
lengthy anxiety and sorrow; hardship of life and gloominess of
circumstance... are a result of disobedience and negligence of
the
remembrance of Allaah, which is comparable (in magnitude) to the vegetation that is produced by water and the
burning that is
caused by fire. The opposites of these matters arise from actions of obedience."
[Al-Fawaa'id, page 62. Also
see al Jawaab al-Kaafee of Ibn al-Qayyim, page 46 and
onwards] iv. The Soul that Greatly Commands Evil This is a condemned soul, which Allaah placed inside the
individual. It orders him with every evil, invites him to all perils
and guides
him to every vulgarity. This is its nature and that is its trait, except for the soul that
Allaah grants tawfeeq and which He makes firm and assists.
None has
been saved from the evil of his soul except by the tawfeeq of Allaah, as Allaah says relating from the wife of
al-'Azeez: "And I free not myself (from the blame). Verily, the soul
does indeed incline greatly to evil, except when my Lord
bestows His Mercy
(upon whom He wills).Verily, my Lord is Oft-Forgiving, Most Merciful."
[Soorah Yoosuf (12):53] Allaah says: "...And had it not been for the Grace of Allaah and His
Mercy on you, not one of you would ever have been
pure..."
[Soorah an-Noon (24):21] Allaah also says to the most honorable and beloved creation to
Him: "And had We not made you stand firm, you would nearly
have inclined to them a little."
[Soorah
al-Israa (17):74] Furthermore, the Prophet used to teach them (i.e., the people)
the 'Speech of Need'
(Khutbah al-Haajah): "All praise is for
Allaah; we
praise Him, seek His aid and forgiveness. We seek refuge with Allaah from the
evil
of our souls and from the wickedness of our actions.
Whosoever Allaah guides, then none can misguide him and whosoever Allaah misguides, then none
can guide him."
[This speech has been related
by Aboo Daawood, 2/237, an-Nasaa'iee, 3/105 and others. Refer to al-Albaanee's treatise,
Khutbah al-Haajah' for he gathered all the narrations and
wordings of this speech] Thus, evil is concealed within the soul and it necessitates
actions of evil. If Allaah lets the servant have his own
way with his soul, he
will perish at the evil of his soul and the evil actions that it sanctions. If Allaah on the
other hand, grants the servant tawfeeq and
assists him, he will deliver him from all of this. Allaah has made in contrast to this soul, a soul that is
content
*.
If the soul that constantly commands evil urges the servant with something, the content soul prohibits him from it.
The person at times obeys this soul, and at other times obeys
the other; he himself is one of the two that is prevalent over
him. Ibn al-Qayyim, may Allaah have mercy upon him, states:
"Allaah has assembled two souls: a soul that greatly orders
(evil) and a soul
that is content, and they are hostile towards one another. Whenever one diminishes, the other strengthens.
Whenever one takes
pleasure in something the other suffers pain as a result of it. Nothing is more difficult for the soul that
constantly encourages evil than
performing deeds for Allaah and preferring His pleasure to its own desire and there is
nothing more beneficial to it than Allaah.
Likewise, there is nothing more difficult upon the content soul than performing
deeds for other than Allaah and that which the
incentives of desire bring about, and there is nothing more harmful to it than
desire... and the war is continuous, it cannot come to an
end until it completes its appointed time from this world."
[Al-Jawaab al-Kaafee of Ibn
al-Qayyim, pg. 184-185] Hence, there is nothing more harmful to a person's eemaan and
religion than his soul that constantly commands evil, whose
standing
and description is such. It is a primary reason and effective and active
constituent that weakens eemaan, unsettles it and impairs
it. As such, it becomes imperative for the one who seeks to
safeguard his eemaan from diminution and weakness to tend to
the matter of
calling his soul to account, admonishing it and to increase in censuring it, so that he can deliver himself from its
adverse and
devastating consequences and ends. Calling one's self to account is of two types: a type (that
occurs) before the action and a type (that occurs) after the
action. As for the first type, it is to take a stance when one first has an
intention and desire, and not to embark upon the action until it
becomes clear to him that performing that action outweighs
leaving it. As for the second type, which is to take account of one's soul
after the action, this is of three sorts: The first is to call it to account over any obedience in which it
has fallen short with regard to the right of Allaah, whereby it
has not
performed it in the manner required. The second is to call his soul to account over every action,
which had he not undertaken would actually have better than
having
embarked upon it. The
third
is that he calls his soul to account for every permissible
and habitual action; why did he embark upon it? Was
his intention behind the action for Allaah and the home of the
Hereafter; so that he be profitable? Or did he desire the world
and its immediate and instant (pleasures)? If so he would lose
out on that profit and that achievement will pass him by. The
greatest harm upon the servant is negligence, to forgo calling
oneself to take account, to let oneself go, to take things lightly
and accommodate them. This will eventually lead him to destruction
and this is the state of the people of delusion: one of
them shuts their eyes to consequences, lets matters take their
course and depends upon attaining pardon (from Allaah). Thus,
he neglects calling himself to account and pondering over the
outcomes. When he does behave in this manner, committing
sins become an effortless matter for him, he feels at
ease with it and it becomes difficult for him to break away from
his habitual sinning. The
sum and substance of this is for the person to first call himself
to account over the obligatory duties. If he finds deficiency
in this regard, he amends this either by repayment or
rectification. He then calls himself to account over prohibited matters.
If he knows that he has perpetrated something prohibited,
he amends this through repentance, seeking forgiveness
and enacting good deeds that wipe such bad deeds away.
He then calls himself to account over heedlessness. If it is
the case that he has been careless of that which he was created
for, he amends this through remembrance and turning to
Allaah. He then calls himself to account over what he has spoken,
or where his feet have taken him, or what his hands have
struck out at or what his ears have listened out to: What did
you intend from this? Who did you do it for? He
must know that for every movement and utterance he makes,
two registers have to be set up: a register titled 'Who did
you do it for?’ and (the second register titled) 'In what manner
did you do it?' The
first (register) is a question on sincerity and the second is a question
on conformity (to the Sharee'ah). If
the servant is responsible and accountable for everything: his hearing,
his sight and his heart, it is therefore very becoming of him
to call himself to account before the account is examined (ultimately,
by Allaah). The obligation of calling oneself to account
is established by His saying: "O
you who believe! Fear Allaah and keep your duty to Him.
And let every person look to what he has sent forward
for tomorrow ..." [Soorah
al-Hashr (59): 18] The
purport is that the rectification of the heart is achieved through
calling one's self to account and its corruption is through
negligence of one's soul and not restraining it. [Refer
to Ighaathah al-Lahfaan of Ibn al-Qayyim, 1/97-100]
Allaah is
the One Who is sought for help and there is no power or might
except by Allaah. Ibn
al-Qayyim, may Allaah have mercy upon him, said: "The
soul
invites to destructive matters, assists enemies, yearns every
vulgarity and follows every evil. It, by its nature, adopts a
course of violation. The
blessing that is unequalled, is to come away from the soul and
to be free of its yoke, for it is the greatest partition between
the servant and Allaah. The most knowledgeable people
of the soul have the greatest contempt and abhorrence to
it" [Ighaathah al-Lahfaan, 1/103] We
ask Allaah that he give us refuge from the evils of our souls and
from the wickedness of our actions. Indeed, He is the most Munificent,
the Generous. *
i.e., not another soul but a
different characteristic of the same soul. Al-Qaadee Ibn Abee al-'Izz al-Hanafee, may Allaah have
mercy
upon him says in his commentary to al-Imaam at-Tahaawee's treatise on 'aqeedah:
"Many people have recorded
that the son of
Aadam has three souls: a content soul (mutma'innah), a soul that reproaches much (lawwaamah) and a
soul that greatly orders evil
(ammaarah), and that some people are characterized by a particular one and others by another one.
As Allaah has said: "O
(you) soul that is content (mutma'innah)..."
[al-Fajr
(89):28] "And I swear
by the self-reproaching
(lawwaamah) soul." [al-Qiyaamah
(75):2] "...Verily, the soul does indeed incline greatly to evil..."
[Soorah Yoosuf (12):53] The precise determination however is that it is one soul, which
has (different) characteristics. Thus, it greatly encourages evil. If
it
becomes opposed by eemaan it becomes one that reproaches often; it commits a sin then censures its doer and
reproaches with regard to doing or not doing an action. If the eemaan
strengthens, it then becomes one that is content..." Refer to Sharh al-'Aqeedah at-Tahaawiyyah by Ibn Abee al-'Izz
al-Hanafee, pg. 569. Checked by Dr. Abdullaah Ibn
'Abdul-Muhsin At-Turki and Shu'ayb al-Arna'oot, 2nd
print 1413 H, Mu'sassah Ar-Risaalah, Beirut. [t] These
are external causes or influences, which bear effect upon the
eemaan by decreasing it. These are in reference to when the
cause of the effect traces back to other then the person himself.
Such causes can be generalized into three factors: He
is held to be a strong external reason, which causes eemaan to
decrease. Shaytaan is a vehement enemy to the believers. He
awaits calamities to afflict them. He has no desire or goal other
than to jolt the eemaan in the hearts of the believers and to
weaken and corrupt it. Whoever submits to the whisperings of
Shaytaan, complies with his notions and does not retreat to Allaah
for refuge from him, his eemaan weakens and decreases.
Indeed, it may disappear in its entirety depending on
the Muslim's response to such whisperings and notions. It
is for this reason that Allaah has warned us of Shaytaan in the
sternest sense and He has clarified his dangers, the detrimental
consequences of following him as well as the fact that
he is an enemy to the believers. Allaah ordered the believers
to take him as an enemy and therefore deliver themselves
from him and his whisperings. Allaah
says: "O
you who believe! Do not follow the footsteps of Shaytaan,
and whosoever follows the footsteps of Shaytaan,
then, verily he (i.e., Shaytaan) commands Fahshaa'
(i.e., to commit indecency and lewdness, etc.) and al-Munkar
(i.e., disbelief, shirk, to do evil and wicked deeds, to
speak or to do what is forbidden in Islaam, etc.)..." [Soorah
an-Noor (24):21] Allaah
also says: "Surely,
Shaytaan is an enemy to you, so treat him as an enemy.
He only invites his hizb (followers) that they may become
the dwellers of the blazing Fire." [Soorah
Faatir (35):6] Allaah
says: "Verily!
Shaytaan is to man an open enemy!" [Soorah Yoosuf (12):5] Allaah
also says: "Shaytaan
has taken hold of them. So he has made them forget
the remembrance of Allaah. They are the party of Shaytaan.
Verily, it is the party of Shaytaan that will be the
losers!" [Soorah
al-Mujaadilah (58): 19] Ibn
al-Jawzee says: "Hence it is an obligation upon the
sane person
to be on his guard against this enemy, who has manifested
his enmity since the time of Aadam. He has sacrificed
his life and self in corrupting the circumstances of the children
of Aadam and Allaah has ordered one to be cautious of him..."
He then mentioned a number of such texts and then said:
"The like of this in the Qur'aan is abundant." [Talbees
Iblees, pg. 23] Aboo
Muhammad al-Maqdasee says in the introduction of his book
Dhamm al-Waswaas: "To proceed, Allaah has indeed
made
Shaytaan an enemy to man. He sits in wait against him along
the straight path and comes to him from every direction and
way, as Allaah has related from him that he said: "Surely
I will sit in wait against them on Your Straight Path.
Then I will come to them from before them and behind
them, from their right and from their left, and You
will not find most of them as being grateful ones (i.e.,
they will not be dutiful to You)." [Soorah
al-A'raaf (7):16-17] Further,
Allaah has warned us against following him and commanded
us to possess animosity towards him and to oppose
him, He said: "Verily!
Shaytaan is to man an open enemy!" [Soorah Yoosuf (12):5] He
also said: "O
Children of Aadam! Do not let Shaytaan deceive you, as
when he brought your parents (i.e., Aadam and Hawwaa')
out of Paradise..." [Soorah
al-A'raaf (7):27] Allaah
informed us of what he did with our parents as a way of cautioning
us from obeying him and also to cut short any excuse
for having followed him and Allaah commanded us to follow
the straight path ..." [Dhamm al-Waswaas, pg.46. Also refer to Ibn
al-Qayyim's introduction
of his own book Ighaathah al-Lahfaan, 1/10] Thus,
Shaytaan is an enemy to man. His desire is to corrupt the beliefs
and to wreak havoc on one's eemaan. Whoever does not fortify
himself from him through remembrance of Allaah, resorting
back to Allaah and seeking refuge with Him, will become
a breeding ground for Shaytaan, who will lure him to actions
of disobedience, entice him to perpetrate prohibited matters
and push him to embark upon lewd sins. What a perish of
his religion and what a corruption of his eemaan will it be if man
submits to him! Ibn
al-Qayyim, may Allaah have mercy upon him, says: "Beware
of enabling Shaytaan to establish himself in the very home
of your thoughts and intentions, as he will corrupt them in
such a manner that will make difficult its correction thereafter.
He will cast all sort of whisperings and harmful thoughts
at you and he will prevent you from thinking about what
may benefit you and it is you who have aided him against yourself
by empowering him over your heart and thoughts and he
then placed you in the possession of such thoughts." [Al-Fawaa'id,
pg. 309] He,
may Allaah have mercy upon him, put forward an excellent similitude
in this regard, which lies in total agreement. He says in
another excerpt from his book: "If you would like a
consistent
example for this, then his parable is that of a dog that
is extremely famished; between you and the dog is a piece of
meat or bread. He looks attentively at you and sees you not opposing
him and he is so close to you. You drive him away and yell
out at him and yet the dog refuses but to hover round you in
circles and to try to deceive you with regard to what you possess
in your hand." [At-Tibyaan
fee Aqsaam al-Qur'aan, pg. 419] His
intention, may Allaah have mercy upon him, behind this parable
is to demonstrate the scope of Shaytaan's danger to man
if he does not seek refuge with Allaah from him and fails to
retreat back to Allaah for refuge from his evil, through beneficial
words of supplication and blessed forms of remembrance. However,
whoever turns away and is instead averse to that, Shaytaan
will cling to him in this way in which he will tempt and dictate
to him until he eradicates his eemaan. Allaah says: "And
whosoever turns away (blinds himself) from the remembrance of
the Most Beneficent (i.e., this Qur'aan and worship
of Allaah), We appoint for him a shaytaan to be a
Qareen (i.e., an intimate companion) to him. And verily, they
(i.e., shaytaans) hinder them from the Path (of Allaah),
whilst they think that they are guided aright! Till, when
(such a) one comes to Us, he says (to his qareen), ‘Would
that between me and you were the distance of the
two Easts (or the East and West), a worst (type of) companion
(you are indeed)!" [Soorah
az-Zukhruf (43):36-38] ii.
The World and its Allurements This
is the second external factor, which bears effect on a person's
eemaan by decreasing it. Hence,
one of the causes of the decrease and weakness of eemaan
is to be engrossed with the transient things of this temporary
worldly life; to occupy one's time with it; be devoted to
seeking it and to race after its pleasures, temptations and seductions. Whenever
the servants longing for this world intensifies and his heart
becomes attached to it, his obedience will weaken and his eemaan
will decrease accordingly. Ibn al-Qayyim, may Allaah have
mercy upon him, says: "The extent of the servants desire
for
the world and of his pleasure with it determines his slackness
towards obedience of Allaah and seeking the Hereafter."
[al-Fawaa'id, pg. 180] Accordingly,
Allaah, the Wise, the All-Aware, censured the world
in His Book and made clear its vileness and wretchedness in
many aayaat in the Noble Qur'aan, Allaah says: "Know
that the life of this world is only play and amusement, pomp
and mutual boasting among you, and rivalry in
respect of wealth and children, just like the vegetation after
rain, which pleases the tillers; afterwards it dries up
and you see it turning yellow; then it becomes straw. But
in the Hereafter there is a severe torment (for the disbelievers,
evil-doers), and there is forgiveness from Allaah
and (His) Good Pleasure (for the believers, good-doers),
whereas the life of this world is only a deceiving
enjoyment." [Soorah al-Hadeed
(57):20] Allaah
also says: "And
put forward to them the example of the life of this world,
it is like the water (rain),which We send down from
the sky. The vegetation of the earth mingles with it, and
becomes fresh and green. But (later) it becomes dry and
broken pieces, which the winds then scatter. And Allaah
is Able to do everything. Wealth and children are the
adornment of the life of this world. But the everlasting
righteous deeds are better with your Lord, for
rewards and better in respect of hope" [Soorah
al-Kahf (18):45-46] Allaah
says: "...
and
they rejoice in the life of the world, whereas the life
of this world as compared with the Hereafter is but a brief
passing enjoyment" [Soorah ar-Ra'd (13):26] Allaah
also says: "Verily,
those who hope not for their meeting with Us, but
are pleased and satisfied with the life of the present world,
and those who are heedless of Our Aayaat (proofs,
evidences, verses, lessons, signs, revelations, etc.).
Those, their abode will be the Fire, because of what
they used to earn." [Soorah Yoonus
(10):7-8] This
contains the greatest warning to one who is pleased with the
life of this world, is comforted by it, is heedless of the aayaat
of Allaah and who does not hope to meet Him. Furthermore,
Allaah says in censuring those of the believers who
are pleased with this world: "O
you who believe! What is the matter with you, that when
you are asked to march forth in the Cause of Allaah (i.e.,
Jihaad) you cling heavily to the earth? Are you pleased
with the life of this world rather than the Hereafter?
But little is the enjoyment of the life of this world
as compared with the Hereafter." [Soorah
at-Tawbah (9):38] The
Prophet said: "By Allaah, it is not poverty that I fear
for
you, but l fear that the world will be spread out for you
just as it was spread out for those before you and then
you will compete for it just as they competed for it and
then you will be destroyed just as they were destroyed."
The hadeeth is agreed upon [i.e., both al-Bukhaaree and Muslim relate it. [t].
Al-Bukhaaree, (6/258,
7/320 Fath) and Muslim, 4/2273 from the hadeeth of 'Amr
Ibn 'Awf, may Allaah be pleased with him]. In another wording
of theirs, "… you will be distracted just as they
were
distracted." There
are other such texts, which are great in number. Thus,
one who wants his eemaan to have growth, strength,
safety from weakness and decrement must strive
against his soul in distancing himself from this world,
its temptations, seductions and distracting amusements,
and what a multitude they are. This
can only be achieved and become true after considering two
matters: The
first: to consider and look at the world, its rapid termination,
passing away and disappearance; its deficiency and
vileness; the pains of competing against one another for it and
coveting it and what this contains of agony, embitterment and
adversity. The
end of all that will be disappearance and discontinuance along
with the regret and sorrow that follows on from it. Thus, its
seeker can never be free of anxiety and worry before he attains
it or even when he actually achieves it and he can never be
free of grief and distress after it passes on. The
second: to consider and look at the Hereafter and its approach
and arrival that is inevitable; its perpetuity and eternity;
the glory of what it is within it of blessings and joy; the
disparity between such things and what is in this world. It is as
Allaah said: "Although
the Hereafter is better and more lasting" [Soorah
al-A'laa (87):17] They
are blessings that are perfect and everlasting, whereas these
(things of the world) are fantasies that are deficient, sporadic
and transitory. If
one contemplates over these two matters and considers them and
looks into them in a proper manner, this will direct him to prefer
the Everlasting Hereafter to the transient world. The
greatest aid for him in fulfilling this is to take a look at the state
of Messenger and his biography as well as his Companions.
The fact that they renounced the world, turned their
hearts away from it and discarded it. They never accustomed
themselves with it and instead deserted it. They never
inclined towards it and they regarded it to be a prison and
not a heaven and thus, abstained from it in a true manner and
if they had desired it they would have acquired every loved thing
and arrived at every cherished matter from it. Indeed, the keys
to the treasures of the world were offered to the Prophet but
he rejected them. The world also poured out to the Companions
but they did not opt for it and did not exchange their
portion of the Hereafter for the world. They
knew that the world was a crossing point and passageway not
a place of dwelling and settling, that it was a place of transit
('uboor) and not a place of happiness (suroor) and that it
was a summer cloud which will soon disperse and an apparition
no sooner is it completed than is it on the brink of departure. As
Allaah has said: "Tell
Me, if We do let them enjoy for a number of years, then
afterwards comes to them that (punishment) which they
had been promised; all that with which they used to enjoy
shall not avail them" [Soorah ash-Shu'araa' (26):205-207] He
said: "And
on the Day when He shall gather (resurrect) them together,
(it will be as if) they had not stayed (in the life of
this world and graves, etc.) but an hour of a day. They will
recognize each other." [Soorah Yoonus (10):45] He
also said: "And
on the Day that the Hour will be established, the Mujrimoon
(criminals, disbelievers, polytheists, sinners, etc.) will
swear that they stayed not but an hour…" [Soorah
ar-Room (30):55] Allaah
is the one who is beseeched to aid us with eemaan and to
protect us from trials and temptations, the apparent and hidden. They
are the most harmful people to a person's eemaan, behavior
and manners. Mixing with them and accompanying them
is a great cause that decreases and weakens eemaan. It
has been established that the Prophet said: "A man is upon
the
deen (i.e., way of life) of his khaleel (i.e., close companion),
so each one of you should look to see whom he
takes as a khaleel." [Related by Aboo Daawood, (13/179 'Awn);
at-Tirmidhee, 4/589;
Ahmad, 2/303; al-Haakim, 4/171 and al-Baghawee in Sharh
as-Sunnah, 13/70 and it is a hasan hadeeth] Ibn
'Abdil-Barr said: "The meaning of this and Allaah knows
best
is that a person accustoms himself to the actions he views from
those he accompanies and the (meaning of) deen is habitude.
As such, he ordered one to only accompany the person
who is seen to have (manners) that are graceful and beautiful,
since goodness is mannerism. The
saying of 'Adee Ibn Zayd embodies the meaning of this hadeeth: About
the person, do not question, but ask about his companion Likewise,
the saying of Abee al-'Itaahiyyah: Who
could (still) remain unknown to you If you were to look at his
companion? The
like of this is very great. The meaning of this is that a person
is not to associate with one who will lead him to actions and
ways that are lamentable. As for the one who is not feared (to
give such an effect) in this regard then there is no harm in accompanying
him." [Bahjah
al-Majaalis, 2/751] Aboo
Sulaymaan al-Khattaabee said: "His saying, ‘A man is upon
the deen (i.e., way of life) of his khaleel (i.e., close companion)
means: do not take as an intimate companion anyone
other than one whose deen and trustworthiness you are pleased
with, because when you do take one as an intimate companion,
he will lead you to his deen and way. Do not endanger
your deen or take a risk with your soul by taking as an
intimate companion one whose deen and way is not pleasing. Sufyaan
Ibn 'Uyaynah said: "It has been transmitted in
connection
to this hadeeth, 'Look at Fir'awn, with him was Haamaan.
Look at al-Hajjaaj, with him was Yazeed Ibn Abee Muslim,
who was worse than he was. Look at Sulaymaan Ibn 'Abdul-Malik;
he was accompanied by Rajaa' Ibn Haywah, who then
put him aright and directed him.' It
is said that al-Khullah is derived from 'The love interpenetrated
(takhallala) the heart and firmly established itself
within it’. It is the highest level of brotherhood and that is because
people are initially strangers to each other. Once they attain
a familiarity, they strike harmony with each other, so they
become good friends. If they become homogeneous, they then
have love for each other and if this love intensifies it becomes
khullah." [Al-'Uzlah, pg. 56] It
has also been said, ‘People are like flocks of sand grouse’ [i.e., a type of game-bird.
[t]] because
of the resemblance of form they bear to each other and
also because of their imitation of the actions of each other. It
is for this reason that the one who initiates good or evil will carry
the same share of reward or sin of the one who follows him."
[Refer to
al-Istiqaamah by Ibn Taymiyyah, 2/255] Some
wise folk have said: "The pillar of love is homogeneity and
every love or friendship that is not based on homogeneity is
swift to dwindle and be over." [Al-'Uzlah by
al-Khattaabee, pg. 62] The
reason for the prohibition on mixing with associates of evil and
for the warning of taking company with them is that the make
up of a person is naturally disposed for emulating and copying
whoever he associates with. Thus, taking company with students
of knowledge stirs in oneself the eager desire to seek knowledge.
Taking company with ascetics, causes one to renounce
worldly pleasures. Taking company with the people of desires
causes one to tumble into the abysses of innovations and
taking company with one who covets the world stirs in oneself
the eager desire for the world and so on. As
such, it is essential that a person chooses of his colleagues and
associates those who will be bring about for him good and benefit
because of mixing with them. One
who reflects on the condition of the Salaf and contemplates on
their life histories will come to know this and he will observe their
severe caution and warning against associates of evil be them
fussaaq, innovators or others. [Look up on this for example, al-'Uzlah by al-Khattaabee, pg.
56
and onwards, al-Ibaanah of Ibn Battah, 2/431 and onwards and
others] Aboo
Dardaa' said: "It is from the intelligence of the servant (to
consider
and be aware) of whom he walks with, enters with and exits
with." Aboo
Qilaabah, who related this account, then said: "May Allaah fight
[Not to be taken in its literal sense in this context, since the Arabs
employ such terms in different ways and at times they use phrases
containing words of censure but actually intend meanings
of the opposite such as praise and amazement. [t]] the poet who said: About
the person, do not question, but look at his companion Al-Asma'ee
said concerning this verse of poetry: "I have not
seen
a verse more similar to the Sunnah than this one" [Al-Ibaanah of Ibn
Battah, 2/440] It
has also been reported on 'Abdullah Ibn Mas'ood that he said:
"Assess people by their intimates, for a person only
befriends
one whom appeals to him and whom he admires." Al-A'mash
also relates: "They (i.e., the Salaf) did not ask about
a
person after (having ascertained) three (things): whom he used
to walk with, whom he used to enter with and whom his acquaintances
were among the people." Sufyaan
said: "There is nothing more influential upon the
corruption
or rectification of an individual than a companion." Qataadah
said: "Indeed, By Allaah, we have not witnessed a
person
accompany except one who is like him and of his own manner;
so accompany the righteous from the slaves of Allaah, you
may then be with them or like them" Al-Fudayl
said: "It is not for the believer to sit with anyone he
desires
..." [These accounts have been related by Ibn Battah in al-Ibaanah,
(2/439,
452, 476, 480 & 481)] Narratives
of this sort are numerous, the mention of which would
be lengthy. I have however, selected from them a subsistent
and adequate amount. One who ponders over these cited
accounts as well as others, will know of the danger there is
to the individual's religion and character in associating with people
of evil, fisq and fujoor. You
may witness a person who is upright, virtuous and righteous,
when he mingles and associates with people of evil and
fisq and accompanies them, he becomes a faasiq and faajir like
them and this is the pattern of Allaah in his creation. Hence,
mixing with the fussaaq and people of evil is one of the most
severe causes for the decrease and weakness of eemaan. In
fact, even for its disappearance and annihilation and that is dependent
upon the condition of evil of such people as well as the
level of mingling with them. This
is a blessed section from the causes behind the increase and
decrease of eemaan, which I have compiled for you - my noble
brother - from assorted places and diverse sources, as an insight
and forewarning for you. It
is Allaah, al-Kareem, Who I ask of tawfeeq and correctness for
you and myself. The end of our supplication is that All praise is
for Allaah, the Lord of the Worlds and may He exalt, send peace,
blessings and favor His servant and Messenger, our Prophet
Muhammad, his family and all of his Companions.
Since
every companion emulates the one he associates with
Since
the companion emulates the one he associates with [Related by
al-Khattaabee in al-'Uzlah, pg. 59 and Ibn Battah in
al-Ibaanah, 2/439]
