Narrated Abu Huraira:
The Prophet (ﷺ) said, “Isn’t he who raises his head before the Imam afraid that Allah may transform his head into that of a donkey or his figure (face) into that of a donkey?”
[ Sahih al-Bukhari 691 (Book 10, Hadith 86) ]
Posted from: Salah – Umdatul ah-Kaam – Dr Saleh as Saleh [Audio|En]
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Imam Sharaf ad-Deen at –Taybee (d. 743 A.H.) -Rahimullaah- said in his explanation of Mishkat al-Masabeeh (p.739):
‘Regarding his –sallAllaahu alayhi wa sallam– saying: ‘and the prayer is Noor (light)’ it means that the prayer prevents a person from sinning and prohibits evil sexual and horrible deeds, and it guides to what is correct just like light.
It has been said, that what it means by light, it is the thing with which the one who prays will be guided by on the Day of Judgment.
Allaah The Most High said:
<<On the Day you shall see the believing men and the believing women their light running forward before them and by their right hands. Glad tidings for you this Day! Gardens under which rivers flow (Paradise), to dwell therein forever! Truly, this is the great success! >> [Hadeed: 12]
It has been said that the prayer is light because the prayer is the means that enlighten the lights (Noor) of good deeds, and the delight of the heart, and uncovers realities due to the heart being concerned with the prayer, and turning to Allaah inwardly and outwardly. And it has been said that: Noor is the sign on the face of the one who prays, due to the effects of prostration.’
[‘Tayseer Rab al-Bariya fee Sharh al-Arba’een an-Nawawi’ p.341]
Shaykh Muhammed bin Salih al-Uthaymeen (d.1421 A.H.) said:
‘Regarding the saying of Messenger –sallAllaahu alayhi wa sallam– ‘and the prayer is light (Noor)’ i.e. that the obligatory and optional prayer is light, Noor in the heart, Noor on the face, Noor in the grave, Noor on the day of Hashr, because the hadeeth is absolute, and the one who experiences this will find that Noor.
If you prayed the prayer in reality, in that which you bring your heart to attention to, and your limbs to have Khushoo, you will feel that your heart has become enlightened and it has tasted delight, absolute delight, this is why the Prophet –sallAllaahu alayhi wa sallam– said: ‘The sweetness/pleasure of my eyes has been placed in the prayer.’ [Ahmad]
[Taken from ‘Sharh al-Arbaeen an-Nawawi’ – Shaykh Muhammad bin Salih al-Uthaymeen p.246 Hadeeth No.23]
Source: Benefits & Principles From The Forty Ahadeeth Of Imam Nawawi – Hadeeth No.23. Compiled by Abbas Abu Yahya (hafidhahullaah)
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On the authority of Sufyan bin Abdullah (may Allah be pleased with him) who said:
“I said, ‘O Messenger of Allah, tell me something about Islam which I can ask of no one but you.’ He (peace be upon him) said, ‘Say “I believe in Allah” — and then be steadfast.'”
[Muslim]
Posted from: Hadeeth #21 : An Nawawi 40 Hadeeth – Shaykh Ibn Uthaymeen | Dr. Saleh as-Saleh [Audio Series|En]
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[Souncloud Audio Link] [Other Mp3 Download Link]
Posted from: Explanation Surah 78-114 – Tafseer Juz Amma – Dr. Saleh as Saleh [Audio|En]
When the heaven is cleft asunder
And when the stars have fallen and scattered;
And when the seas are burst forth (got dried up);
And when the graves are turned upside down (and they bring out their contents)
(Then) a person will know what he has sent forward and (what he has) left behind (of good or bad deeds).
O man! What has made you careless concerning your Lord, the Most Generous?
Who created you, fashioned you perfectly, and gave you due proportion;
In whatever form He willed, He put you together.
Nay! But you deny the Recompense (reward for good deeds and punishment for evil deeds).
But verily, over you (are appointed angels in charge of mankind) to watch you.
Kiraman (honourable) Katibin writing down (your deeds).
They know all that you do.
Verily, the Abrar (pious and righteous) will be in delight (Paradise);
And verily, the Fujjar (the wicked, disbelievers, sinners and evil-doers) will be in the blazing Fire (Hell),
In which they will enter, and taste its burning flame on the Day of Recompense,
And they (Al-Fujjar) will not be absent therefrom (i.e. will not go out from the Hell).
And what will make you know what the Day of Recompense is?
Again, what will make you know what the Day of Recompense is?
(It will be) the Day when no person shall have power (to do) anything for another, and the Decision, that Day, will be (wholly) with Allah.
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Umdatul Ahkaam – Book of Salah
Hadith No. 57
Abu Huraira reported Allah’s Messenger (ﷺ) as saying:
The most burdensome prayers for the hypocrites are the night prayer and the morning prayer. If they were to know the blessings they have in store, they would have come to them, even though crawling, and I thought that I should order the prayer to be commenced and command a person to lead people in prayer, and I should then go along with some persons having a fagot of fuel with them to the people who have not attended the prayer (in congregation) and would burn their houses with fire.
[Sahih Muslim 651 B (Book 5, Hadith 318)]
Posted from: Salah – Umdatul ah-Kaam – Dr Saleh as Saleh [Audio Series|En]
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Umdatul Ahkaam – Book of Purification
Hadith No. 24
Narrated `Abbad bin Tamim:
My uncle asked Allah’s Messenger (ﷺ) about a person who imagined to have passed wind during the prayer. Allah’ s Messenger (ﷺ) replied: “He should not leave his prayers unless he hears sound or smells something.”
Sahih al-Bukhari 137 (Book 4, Hadith 3)
Muhsin Khan Translation
Posted from: Umdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio Series|En]
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Umdatul Ahkaam – Book of Purification
After this introduction, the first hadeeth concerns the intention. This is the hadeeth of ‘Umar ibn al Khataab (radiyallaahu ‘anhu), the leader of the believers and the second khalifah.
Ameerul-Mu’mineen, Abi Hafs (may Allaah be pleased with him) said that: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:
(The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allaah and His Messenger (sallAllaahu alayhi wa sallam) is for the sake of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.” [Sahih Muslim, Book 020, Number 4692]
‘Umar ibn al Khataab (radiyallaahu ‘anhu), the second khalifah, was from the notables of Quraysh. He accepted Islaam in the fifth or sixth year after the advent of Prophet Muhammad’s (sallallaahu ‘alayhi wasallam) message, and in his acceptance of Islaam there was a might for the Muslims. He attended all the battlefields and took the line after Abu Bakr’s (radiyallaahu ‘anhu) covenant to him and he established the Khilafah in the best way after Abu Bakr. In the 23rd year (after Hijrah), four nights before the end of the month of Dhul Hijjah, he was stabbed by a magian after he made the takbeer for Salaatul-Fajr. He was carried to his home and he died three nights later. He was buried with the Prophet (sallallaahu ‘alayhi wasallam), and Abu Bakr in the apartment of ‘Aa’ishah (may Allaah be pleased with her). And his Khilafah lasted ten years six months and a few days. May Allaah be pleased with him and with all the companions.
The subject of the hadeeth is making clear the rank of the intention vis-a-vis the actions. This is a great and comprehensive hadeeth, making clear that the intention is comprehensive, covering all actions such that there is no action without intention. And therefore, the actions correctness or corruption, the reward upon it or the punishment, is dependent upon the intention. And each person shall have but that which he intended, whether it is a noble objective or a lowly, despicable one.
The Prophet (sallallaahu ‘alayhi wasallam), made that clear in order to incite the doer to aim high in his intention seeking Allaah’s Face and the Final Abode and to keep away from the lowly intentions and base ranks. So if the intention is correct, intending the Face of Allaah (subhaanahu wa ta’aalaa), then it is acceptable and if otherwise then it will not be (acceptable) because Allaah (subhaanahu wa ta’aalaa) is Most Sufficient and in no need of partners.
Then the Prophet (sallallaahu ‘alayhi wasallam) gave a similitude in migration so that it may be reference for the rest of actions. So those who migrate have different intentions and thus the reward will vary to a great extent, even though the action is one (and that is the migration). So whoever migrates to Allaah and His Messenger (sallallaahu ‘alayhi wasallam), seeking the reward of Allaah and the victory for the Deen and giving help to the Deen then he is the sincere Muhaajir (immigrant), who attained in his intention the highest and most noble objectives. And whoever migrates seeking this lowly life and its vanishing enjoyments is the one who went base in his intention and therefore of the Hereafter he shall have no share. The one who migrates from the land of shirk seeking the reward of Allaah and the protection of His Deen and the support of the Deen and seeking to learn the Shari’ah, so his hijrah (migration) is fee sabeelillaah and Allaah will keep him steadfast on that.
And the intention distinguishes the worship from the habit. Take for example al-ghusl (taking a bath): If it is done intending to lift the janabah (the sexual defilement) then it is ‘Ibaadah (worship). And if it is done for cleansing or to cool off then it is ‘aadah (a habit).
1. Emphasizing the importance of the Niyyah (intention) concerning the actions. And that the correctness of deeds and the recompense is in accordance with the intention.
2. Inciting to have sincerity in the intention and making clear the merit of that.
3. Warning from seeking and intending this lowly life in our actions.
4. Showing that people differ concerning their intentions and that each will have that which is in accordance with his own intention. (A man will be rewarded only for what he intended.)
5. At-Taharatu minal `amal (purification is from actions), and therefore it cannot be established without a Niyyah (intention). Everyone who performs the purification, then his purification is in accordance with his intention (and this is the point of evidence in this hadeeth which fell under the chapter of purification).
6. The excellence in teaching by the Prophet (sallallaahu ‘alayhi wasallam), and his perfect eloquence and clarification where he mentions the foundations and the principles foundations then he explains them by examples.
This hadeeth is evidence for the intentions place is the heart and utterance of it is an innovation. Also, it is a must to be careful concerning ar-Riyaa (showoff and seeking fame for the sake of this life). And that the hijrah (the migration) from the land of shirk to the land of Islam is from the most meritorious of deeds if the Face of Allaah is intended in that. This is in summary the points relevant to this matter.
Posted from: Hadith 01 of Explanation of Umdatul Ahkaam – by Saleh as Saleh [PDF]
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Sahih Bukhari Volume 4, Book 55, Number 583:
.. After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied, ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied, ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).’ When Ishmael came, he seemed to have felt something unusual, so he asked his wife, ‘Has anyone visited you?’ She replied, ‘Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said, ‘Did he advise you anything?’ She replied, ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said, ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).
Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said, ‘He has gone in search of our livelihood.’ Abraham asked her, ‘How are you getting on?’ asking her about their sustenance and living. She replied, ‘We are prosperous and well-off (i.e. we have everything in abundance).’ Then she thanked Allah’ Abraham said, ‘What kind of food do you eat?’ She said. ‘Meat.’ He said, ‘What do you drink?’ She said, ‘Water.” He said, “O Allah! Bless their meat and water.” The Prophet added, “At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it.” The Prophet added, “If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca.” The Prophet added,” Then Abraham said Ishmael’s wife, “When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife, ‘Did anyone call on you?’ She replied, ‘Yes, a good-looking old man came to me,’ so she praised him and added. ‘He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her, ‘Did he give you any piece of advice?’ She said, ‘Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael said, ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.’ [https://abdurrahman.org/2009/07/23/the-mother-of-ishmael/]
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PS: For the authenticity of one of the dua’s mentioned by brother Ustadh Dawud Adib at the end of the audio, please read the below section
The Du’aa After the Wudoo
56. ‘Umar ibn al-Khattaab (radhiAllaahu ‘anhu) said: Rasoolullah (sallallaahu ‘alahi wa sallam) said None of you makes wudoo and completes the wudoo then says:
Ashhadu anlaa ilaaha illallaahu wahdahu laa shareekalahu washhadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that none has the right to be worshipped except Allaah, and that Muhammad is His slave andMessenger) except that all eight Gates of Paradise are opened for him – so that he enters by whichever he pleases.[Reported by Muslim (no.234), Abu Dawood (no 169), at-Tirmidhee (no.55), an-Nasaa’ee (no.148), Ibn Maajah (no.470)].
And at-Tirmidhee adds an authentic addition to it:
Allaahumma aj’alnee minat-tawwabeen waj’alnee minal mutatahhireen (O Allaah, make me one of those who constantly repents toYou and of those who purify themselves.) [Declared as Sahih by al-Albaanee].
[Prophets’s wudhoo – Fahd ibn ‘Abdir Rahman ash-Shuwaib | Dawud Burabanak]
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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.
Posted from the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications
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Al-Haafidh ibn Hajr al-Asqalaanee, may Allah have mercy upon him and provide us with his knowledge, said:
“The heart has been singled out for this because it is the leader of the body, and through the purification of the leader the subjects become purified, and with his corruption they become corrupted. So if you, O servant of Allah, with to cure your heart then it is upon you to be truthful with regards to seeking refuge with Allah and putting your trust in Him, to pray a great deal of superogatory prayers, to perform the actions of obedience to Allah frequently, to pray the night prayer while the people are sleeping, and to treat your heart by making it continuously stick to the remembrances and by befriending only the righteous … and to frequently recite the Qur’an. And Allah will indeed allow all of this to be preserved by him.”
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Audio Clip embedded from: https://www.spreaker.com/user/tawheedradio/abu-muhammad-do-not-participate-in-hallo
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones. Who, when afflicted with calamity, say: “Truly! To Allaah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. [Surah al-Baqarah (2:155-157)]
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Buraida (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ‘alayhi wa sallam) said,
“He who misses the `Asr Salat (deliberately), his deeds will be rendered null and void.”
[Al-Bukhari] [RiyadusSaliheen, Darussalam Translation].
The Prophet [sallal-laahu-alayhi-wasallam] said,
“Whoever misses the Asr prayer [i.e. intentionally] until its time elapses, it is as if he has lost his family and his wealth’’
[Saheeh Al-Bukhaari, Hadeeth Number 552. Vol 1 Darussalam Publications]
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“Al-Qawaa’id-ul-‘Arba’ah” [The Four Rules regarding Shirk]:
From the Introduction of Author Shaykh Muhammad bin Abdul Wahhaab (rahimahullah) :
“I ask Allaah, the Most Generous, Lord of the Great Throne to befriend you in this world and the Hereafter, and to make you blessed wherever you may be.
And (I ask) that He make you from those who when they are given, are thankful; when they are tested, are patient; and when they sin, seek forgiveness (from Allaah). For indeed these three characteristics are the true signs of happiness.“
Listen to the Explanation of Dr. Saleh As-Saleh (rahimahullaah)
[Download Mp3] [Souncloud Audio Link]
Source for the above Audio: Explanation of The Four Rules (Al-Qawaa’id-ul-Arba’ah) – Dr. Saleh as Saleh [Audio Series|En]. Audio Series based on the explanation of Shaykh Uthaymeen rahimahullah
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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.
Posted from the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications
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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]
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]
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]
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.
Posted from the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications
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This book was given the title: “al’Jaami’ as-Saheeh” by its author. In it, he recorded six hundred thousand Hadeeth and he exerted great effort in revising them, editing them, and scrutinizing them to determine their authenticity. He was so concerned that he would not place any Hadeeth within his collection without first washing and praying to units of prayer seeking Allaah’s guidance in the decision to include it. He did not include any report or narration unless it was authentically reported from the Messenger of Allaah (صلّى الله عليه وسلّم) with a clear, connected chain of narrators, all known for their trustworthiness and preciseness.
He completed his work over a span of sixteen years. After which, he presented it to Imaam Ahmad, Yahyaa Ibn Ma’een, ‘Alee Ibn al-Madeenee, and others. They admired it and approved of it and attested to its authenticity.
Since then, scholars of every time period have accepted this collection of Hadeeth. al-Haafith athThahabee said, “It is the best and most significant book in Islaam after the Book of Allaah (سُبْحَانَهُ وَ تَعَالَى).”
This collection consists of seven thousand, three-hundred ninety-seven (7,397) Hadeeth including the ones that are repeated, yet placed in different chapters. Excluding the repeated Hadeeth, there are two thousand, six hundred two (2,602) individual Hadeeth as al-Haafith Ibn Hajar pointed out.
He is Abu ‘Abdullaah Muhammad Ibn Ismaa’eel Ibn Ibraaheem Ibn al-Mugheerah Ibn Bardizbah [1] al-Ja’fee, originally of Persian origin.
He was born in Bukhaaraa (in present-day Uzbekistan) in the month of Shawwaal (the 10th month of the Islaamic calendar) in the year 194 Hijrah. He was raised as an orphan (without his father) in the care of his mother. He began traveling throughout different lands, seeking out Hadeeth in the year 210. He resided for six years in various lands including ash-Shaam (the lands of Palestine, Syria, Jordan, etc.), Egypt, the Arabian Peninsula, Basra, Koofah, and Baghdad (all three in Iraaq). He was very proficient in memorizing and it was even said that he was able to memorize a book after seeing it only once. He was one who abstained from useless worldly things. He was pious and did not mix much with the kings, princes, or leaders. Yet, he was brave and generous. Scholars of his time and thereafter have praised him. Imaam Ahmad said of him, “No one even close to him has ever come from (the land of) Khuraasaan.” Ibn Khuzaymah said, “There is no one under the sky more knowledgeable of Hadeeth of Allaah’s Messenger (صلّى الله عليه وسلّم), nor one having memorized more than Muhammad Ibn Ismaa’eel al-Bukhaaree.” He was also diligent in deducing rulings and had an amazing ability to derive rulings and benefits from Hadeeth as can be witnessed from the manner in which he organized his authentic collection.
He died in a place known as Khartank near Samarqand (in Uzbekistan) on the night of ‘Eed al-Fitr (the Islaamic holiday to conclude fasting in the month of Ramadhaan) in the year 256 Hijrah. He was thirteen days away from the age of sixty-two years old. He left an enormous amount of knowledge behind in his writings. May Allaah have mercy upon him an reward him on behalf of his contribution to the Muslims.
Footnotes:
[1] Bardizbah: A Persian word meaning cultivator or someone who grows crops.
Source: Biographies of the Famous Hadeeth Scholars and an Introduction to Their Collections – Shaykh Uthaymeen (rahimahullaah) | Translated by: Abu az-Zubayr Harrison (rahimahullaah)
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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]). 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.
Posted from the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications
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Question 18 :
A man wants to make hijrah, but he has parents who need his assistance, so what does he do?
The Answer :
He must strive to convince them to make hijrah if they are Muslims and use wit and artful means with them in order to leave, and likewise if they are disbelievers, he must strive to call them to Islaam and save them from the state they are in.
However, if he is very afraid for himself and they refuse to leave with him, then it is upon him to save himself and flee with his deen and distance himself from the tribulations, and he must not be like the candle which burns itself to shed light on others, for verily before everything else, he is commanded to save himself and he is commanded to be upright on the deen of Allah,عز و جل, as our Lord,سبحانه و تعالى, has said :
” So be upright as you were commanded.”(Hud:112)
Source : From the PDF – Questions and answers concerning al-Hijrah – By Shaykh ‘Abdur Rahmaan al-‘Adanee
Related Link: https://abdurrahman.org/hijrah
