(EMOTIONAL) The Connection Between the Prayer & Seeing Allāh ﷻ – by Shaykh ‘Abdurrazzāq al-Badr [Video|Ar-En Subtitles]

(EMOTIONAL) The Connection Between the Prayer & Seeing Allāh ﷻ – by Shaykh ‘Abdurrazzāq al-Badr
https://youtu.be/9No2pELyzHc [6:31 min]

Read the Transcription of the Video at the below link: [PDF]

[Dua mentioned by the Shaykh in the video]

اَللّٰهُمَّ اِنَّا نَسْئَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ، وَلا فِتْنَةٍ مُضلَّةٍ

Allaahumma inna nas’aluka ladhatan-nadhari ila wajhika wash-shawqa ila liqa’ika fi ghayri darra’a mudirrah wala fitnatin mudillah

“O Allāh, we ask You for the delight of seeing Your Noble Face, and a yearning to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. “

[Narrated by an-Nasaa’i 1305 and in Sunnan al-Kubra 1/387, Ahmad 30/265 no 18325, and Ibn Hibban, 5/304, Abu Ya’la, 3/195 (425), Ibn Abi Shaybah 10/264, al-Hakim 1/ 425 and classed as saheeh by al-Albani in Saheeh al-Nasaa’i, 1/280, 1304, and Sahih al-Jaami, no. 1301]

The Supplication That is Almost Never Rejected – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles]

The Supplication That is Almost Never Rejected – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles]
https://youtu.be/Ztr7k-IgwVc [39 min]

Du’a (Supplication to Allaah) :

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He saw ‘The Prophet’ ﷺ In His Dream! – by Shaykh ‘Abdurrazzāq ibn ‘Abdulmuhsin al Badr [Video|Ar-En Subtitles]

He saw ‘The Prophet’ ﷺ In His Dream! – by Shaykh ‘Abdurrazzāq ibn ‘Abdulmuhsin al Badr حفظهما الله
[5 min] [Video|Ar-En Subtitles]

[ Prophet Muhammad ﷺ ]

Seeing the Prophet ﷺ In a Dream – Dr. Saleh As-Saleh [Audio|En]

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[Amazing Story] Curing One’s Self with the Qur’ān – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles]

[Amazing Story] Curing One’s Self with the Qur’ān – Shaykh ‘Abdurrazzāq al Badr
https://youtu.be/lLh6-Ldb_uY [4 min]

Inspirational Stories:

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Contemplating Over the Story of Ibrāhīm & the Angels – Shaykh ‘Abdurrazzāq al Badr حفظه الله
https://youtu.be/R9IIWUyqu8Q [Arabic | english subtitles] [52 mins]

The Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase – Shaykh ‘Abdur-Razzaak al-‘Abbaad

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How Many Shayātīn Enter Your Home and Eat With You?  by Shaykh ‘Abdurrazzāq al Badr حفظه الله [Video|Ar-En Subtitles]

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https://abdurrahman.org/?p=917 [80 min]

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Tawakkul – The Act of Worship that Accompanies us in all Our Affairs – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles]

Tawakkul – The Act of Worship that Accompanies us in all Our Affairs – Shaykh ‘Abdurrazzāq al Badr https://youtu.be/ZOmXQNEIPjk [50 min]


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The Magician and the Man Who Held Firm to His Prayer – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles]

The Magician and the Man Who Held Firm to His Prayer – Shaykh ‘Abdurrazzāq al Badr حفظه الله
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Understanding the Meanings of the Adhkar – Shaykh Abdurrazzaq al Badr [Video|Ar-En Subtitles]

Understanding the Meanings of the Adhkar – Shaykh Abdurrazzaq al Badr حفظه الله
https://youtu.be/GjIkor3p_ck [8 minutes only] [Arabic | English subtitles] – Highly Beneficial clip

[Dhikr (Remembrance of Allaah)]

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By Allāh! These Cell Phones are a Calamity – Shaykh Abdurrazzāq al Badr [Video|Ar-En Subtitles]

By Allāh! These Cell Phones are a Calamity – Shaykh Abdurrazzāq al Badr [Ar-En Subtitles]
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Reflecting Over the Tahiyyāt (Tashahud) – Shaykh ‘Abdurrazzāq al Badr حفظه الله [Video|Ar-En Subtitles]

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Salah ( Main Page):

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Exerting Efforts Towards Accomplishing Sincere Righteous Actions : One of the causes for the increase of eemaan – Shaykh ‘Abdur-Razzaak al-‘Abbaad


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.

i. Actions of the Heart

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:

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ

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:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا

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.

 … لِّلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ

* 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]

لَهُم مَّا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ

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]

ii. Actions of the Tongue

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:

وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ ..

… and remember Allaah much so that you may succeed.” [Soorah al-Jumu’ah (62):10]

Allaah says:

وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا ..

… 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:

… إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ

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:

أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ…

… 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]

iii. Actions of the Limbs

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:

قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ  وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ أُولَٰئِكَ هُمُ الْوَارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

“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:

… وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ …

… 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:

 … إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ …

… 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:

نَهَى النَّفْسَ عَنِ الْهَوَىٰ …

… 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:

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“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:

وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنفَعُ الْمُؤْمِنِينَ

“And remind, for indeed, reminding benefits the believers” [Soorah adh-Dhaariyaat (51):55]

Allaah also says:

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ سَيَذَّكَّرُ مَن يَخْشَىٰ وَيَتَجَنَّبُهَا الْأَشْقَى

“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]

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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Reading the Life-Histories of the Salaf of this Ummah : One of the Causes for the Increase of Eemaan – Shaykh ‘Abdur-Razzaak 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.

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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The World and its Allurements bears effect on a person’s eemaan by decreasing it – Shaykh ‘Abdur-Razzaak al-‘Abbaad

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:

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

“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:

وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

“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:

وَفَرِحُوا بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الْآخِرَةِ إِلَّا مَتَاعٌ …

“… 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:

إِنَّ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَأَنُّوا بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ أُولَٰئِكَ مَأْوَاهُمُ النَّارُ بِمَا كَانُوا يَكْسِبُونَ

“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:

يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ ۚ أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ ۚ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا قَلِيلٌ

“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:

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ

“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:

أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ  ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ

“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:

وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُوا إِلَّا سَاعَةً مِّنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ ۚ قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ

“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:

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ ۚ كَذَٰلِكَ كَانُوا يُؤْفَكُونَ

“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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The Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase – Shaykh ‘Abdur-Razzaak al-‘Abbaad


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:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ مُّصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ

“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:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ

“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:

وَلَقَدْ جِئْنَاهُم بِكِتَابٍ فَصَّلْنَاهُ عَلَىٰ عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

“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

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ…

“…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:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

(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:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

“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:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

“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:

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

“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:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“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:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا

“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:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

“(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:

قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰ أَعْقَابِكُمْ تَنكِصُونَ مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُم مَّا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ

“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:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“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:

قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

“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:

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

“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:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

“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:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

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:

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ

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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Reflecting on the Universal Signs of Allaah: One of the Causes for the Increase of Eemaan – Shaykh ‘Abdur-Razzaak al-‘Abbaad


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:

تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا

“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:

وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ

“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:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

“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:

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ

“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:

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَابَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ

“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:

أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ

“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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Shaytaan is a Strong External Reason which causes Eemaan to Decrease – Shaykh ‘Abdur-Razzaak al-‘Abbaad



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:

…يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ وَمَن يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنكَرِ

“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:

إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ

“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:

إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ…

“Verily! Shaytaan is to man an open enemy!” [Soorah Yoosuf (12):5]

Allaah also says:

اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنسَاهُمْ ذِكْرَ اللَّهِ ۚ أُولَٰئِكَ حِزْبُ الشَّيْطَانِ ۚ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ

“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:

قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

“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:

إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ…

“Verily! Shaytaan is to man an open enemy!” [Soorah Yoosuf (12):5]

He also said:

…يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ

“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:

وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّىٰ إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ

“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]

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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The Soul that Greatly Commands Evil (Ammaarah) – Shaykh ‘Abdur-Razzaak al-‘Abbaad


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:

وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ

“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:

…وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَٰكِنَّ اللَّهَ يُزَكِّي مَن يَشَاءُ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ…

…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:

وَلَوْلَا أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا

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 [1]. 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:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ

“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.


[1] 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:

…يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ

O (you) soul that is content (mutma’innah)… [al-Fajr (89):27]

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

And I swear by the self-reproaching (lawwaamah) soul.” [al-Qiyaamah (75):2]

إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ

…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. 

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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Shaytan Strives to turn the Believers far away from Allaah’s Straight Path either through Extremism or Negligence

 Lessons of Creed Acquired From The Hajj
By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr
Translated by Abbas Abu Yahya

Extremism Negligence

Chapter 13 : Warning Against Having Extremism in the Deen

From the great lessons of benefit for the pilgrim during his Hajj to the House of Allaah is the important lesson of taking the middle course and being just in all matters, keeping away from extremism, negligence, falling into excess or heedlessness. Allaah Ta’ala has said regarding this:

<< Thus We have made you a just and the best nation, that you be witnesses over mankind and the Messenger be a witness over you. >> [al-Baqarah: 143]

The meaning of His saying << just and the best nation >> is: trustworthy witnesses, who do not shy away from the truth, so that they exaggerate, nor that they become unmindful but are are balanced and are just.

The Hajj is full of great experiences and magnificent lessons which show the great importance of the straight path and of being balanced. From the most important circumstances in this great issue is looking to the guidance of the Prophet -sallAllaahu alayhi wa sallam- and his Sunnah regarding stoning the Jamaar and considering it in light of what has been mentioned by the Prophet – sallAllaahu alayhi wa sallam. After that, look at the state of the people in comparison to the Prophet’s Sunnah and you will see that the condition of these people is either that of exaggeration and excess or shortcoming and negligence, except for those whom Allaah has given the understanding of the religion and has honoured with adherence to the Prophetic Sunnah and imitation of his guidance and example.

It is narrated by Imaam Ahmad, Nis’aee and Ibn Majah on the authority of Abdullah bin ‘Abbas –RadhiAllaahu anhuma- who said:

‘The Messenger of Allaah – sallAllaahu alayhi wa sallam- said to me on the morning of ‘Aqaba while he was on his she-camel: ‘Collect small stones for me.’

So I collected seven small stones for him from the little stones and began to shake off their dust from his palm while he was saying: ‘Throw stones the likes of these (type and size stones).’

Then he said: ‘O you people beware of exaggerating in the Deen because what destroyed those before you was indeed exaggeration in the Deen.’ [1]

This chain of narration is authentic according to the conditions of Muslim as Shaykh-ul-Islam -Rahimullaah- and others have mentioned.

His -sallAllaahu alayhi wa sallam- saying in the hadeeth: ‘Throw stones the likes of these (type and size stones).’ i.e. the stones that were gathered for him had a specified size as is mentioned in the hadeeth. The stones were the size of those used for stoning.

The word al-Hassa (stone) does not carry the meaning of small sized stones, such as pebbles, nor does it carry the meaning of a large sized stone, such as a rock but rather, what has been legislated is in between.

Even though this issue has been clearly discussed with detailed explanation, if you were to compare this to the actions of some Muslims ignorant of the Prophet’s -sallAllaahu alayhi wa sallam- Sunnah you would find their actions relating to stoning the Jamaarat to be very strange. You will find them fluctuating between exaggeration and deficiency, increase and falling short or between excess and negligence. The truth, however, is found somewhere inbetween them. The Muslim does not have shortcomings regarding the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- unlike those who are negligent and incompetent or those who are excessive and exaggerate. The Muslim is just and balanced.

As regards the saying of the Prophet -sallAllaahu alayhi wa sallam -: ‘Beware of extremism.’ then this statement is general and it applies to all types of extremism in all aspects of belief and actions because the ruling derived is taken from the general wording of this hadeeth and not the specific reason for which the statement was revealed. The Muslim is prohibited from extremism in all circumstances and in all his affairs. He is ordered to follow the way of the Noble Messenger -sallAllaahu alayhi wa sallam- and adhere to his Sunnah in all circumstances.

Indeed the Shaytan strives absolutely to turn the believers, the slaves of Allaah, away from the right path and keep them far away from Allaah’s straight path either through extremism or negligence. The Shaytan uses every which way he can to be victorious.

Just as some of the Salaf said:

‘Allaah did not command anything except that Shaytan incites evil with two commands; either negligence and shortcoming or exceeding the limits and extremism and he does not mind with which of the two he is victorious.’

The Shaytan is seated in the path of the Muslim. He does not become lax, nor does he become bored of his relentless plotting or his wait to ambush the Muslim. He strives absolutely to increase the Muslim in misguidance and to divert him from the straight path and clear guidance.

Ibn al-Qayyim -Rahimullaah– said in his great book ‘Ighatha allhaffan min Masayid ash-Shaytaan’ :

‘From his (Shaytan’s) plots (may Allaah have protect us and you from him) is that he scrutinizes the soul until he knows which of the two strengths can be overcome, the strength of boldness and courage or the strength of abstention, humility and shame.

If Shaytan sees that the soul leans towards humility and abstention, he begins to hinder him and weaken the Muslim’s endeavour and resolve in what he has been ordered and charged with. So Shaytan makes it easy for him to leave that off until he regularly leaves off (what he has been ordered with) or lessens his (following) and neglects Allaah’s orders.

If Shaytan sees that the soul leans towards the strength of boldness, zeal and lofty aspirations, he causes him to undervalue the commands of Allaah and makes him imagine that what he has is insufficient such that he needs to exaggerate and do extra along with that.

Therefore, the Shaytan causes the first to reduce in what Allaah has commanded and causes the second to exceed. Most people, except very few, fall either reduction or excess – these two valleys – the valley of shortcoming and the valley of extremism. Only a very small number are steadfast on the path the Messenger -sallAllaahu alayhi wa sallam- and what his Companions were upon.’ [2]

Then Ibn al-Qayyim -Rahimullaah- cites many examples of this, from different angles of the Deen, dividing the people into three groups: the extremists, the negligent and the people of the middle and straight path.

Indeed being upright in all matters, taking the middle course and being far away from extremism and negligence is the correct methodology and the straight path which the believers are required to follow, just as Allaah commanded in His Book and His Messenger -sallAllaahu alayhi wa sallam- ordered. So truly being in the middle and being upright is holding onto the restrictions Allaah has laid down for His slaves, such that whatever is not from the religion is not added to it nor is anything from the religion excluded. This is what Allaah entrusts the believers with and what He commands them with.

Allaah Ta’ala said:

<< And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes) >> [al-Furqan :67]

Allaah Ta’ala said:

<< And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty >> [al-Isra: 29]

And Allaah Ta’ala said:

<< And give to the kindred his due and to the poor and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift >> [al-Isra:26]

And Allaah Ta’ala said:

<< and eat and drink but waste not by extravagance >> [‘Aaraaf:31]

Allaah Ta’ala said:

<< And be moderate (or show no insolence) in your walking, and lower your voice>> [Luqmaan:19]

Also, it is authentically reported in the hadeeth of the Prophet -sallAllaahu alayhi wa sallam- that he said:

‘The middle course, the middle course will make you reach paradise.’[3]

Which means: it is binding on you to take the middle course in all matters of speech and action. Moderation is being in the middle, between two extremes.

It is also authentically reported in Musnad and others that the Prophet – sallAllaahu alayhi wa sallam- said:

Take the middle course of guidance, indeed the one who is severe in the Deen, then it will overcome him.’[4]

Ibn Mas’ood –RadhiAllaahu anhu- used to say:

Being restrained within the Sunnah is better than striving in Bida’.’[5]

So the Deen of Allaah is in the middle, between the one who goes to extremes and the one who is negligent. The best of people are those in the middle who have raised themselves above the shortcoming of the neglectful, but do not join the exaggeration of those who go beyond the limits. Rather the best of people stick to the guidance of the leader of the Messengers, the one chosen by The Lord of the Worlds who is an example for all people, Muhammad bin Abdullah, may Allaah’s Peace and Prayers be upon him, his Family and all his Companions.


[1] Al-Musnad, Sunan Nisa’ee & Sunan Ibn majah
[2] Ighatha allhaffan
[3] Saheeh al-Bukharee
[4] Narrated by Ahmad in al-Musnad & authenticated by al-Albani in Saheeh al-Jama’
[5] Narrated by Lalaka’ee in Sharh al-I’tiqad (1/88)

Shaving the Head : Permissible and Impermissible Types – Shaykh AbdurRazzaq al-Badr

Chapter 11: Shaving the Head
Lessons of Creed Acquired From The Hajj
By  Shaykh AbdurRazzaq bin ‘Abdul-Muhsin
Translated by Abbas Abu Yahya

The actions of the day of an-Nahr, the tenth day of the month of Dhul-Hijjah, are indeed four well-known actions which are the stoning, the slaughter, shaving the head and then the Tawaaf. The discussion here will be about shaving the head or shortening the hair as worship for Allaah in obedience to Him and seeking closeness to Him on this great day.

Shaving is completely removing the hair of the head while shortening is lessening the hair of the head all over. Shaving or shortening the hair is one of the obligations of Hajj and Umrah, it is not permissible to leave it, and the evidence is the saying of Allaah Ta’ala:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

Ibn Qadaamah –Rahimullaah- said:

‘If it was not from the rites of Hajj, Allaah would not have described them this way.’ [1]

It is narrated by Bukhari and Muslim from the hadeeth of Ibn Abbas –RadhiAllaahu anhu- who said:

‘When the Prophet -sallAllaahu alayhi wa sallam- came to Makkah he ordered his Companions to make Tawaaf of the House and of Safa and Marwa, then to come out of Ihraam and shave or shorten their hair.’ [2]

Hence, it is one of the obligations of Hajj and Umrah. So whoever does not shave or shorten their hair, then it is necessary to atone for this by slaughtering a sacrificial animal. It (i.e. shaving/shortening) is a sign that the time period for Ihraam has ended and it imitates the actions of the Messenger – alayhi as-sallat wa sallam- where he shaved his head and ordered his Companions to shave their heads, casting aside their impurities and removing dishevelled hair. Shaving the head is the act of humbly placing the forehead in front of its Lord, due to His greatness, and in submission due to His Honour and it is from the most intense forms of Uboodiyah (worship) for Allaah Azza Wa Jal.

So when the Muslims performs this great act of obedience and important worship in reverence of Allaah and in imitation of the Messenger of Allaah – sallAllaahu alayhi wa sallam- it is obligatory upon him to know that shaving the head or shortening the hair is done to worship and seek closeness to Allaah and that it is not permissible to perform it for anyone other than Allaah –subhanahu wa Ta’ala.

The great Imaam, Shaykh-ul-Islaam ibn Taymeeyah -Rahimullaah– was asked about a people who shave their heads at the command of their shaykhs at such graves as they glorify while regarding it as a means seeking closeness to Allaah and worship: is all of this a Sunnah or a Bida? Is shaving the head, generally, a Sunnah or Bida?

He –Rahimullaah- replied: ‘Shaving the head is of four types:

One of them is shaving the head in Hajj and Umrah and this is from what Allaah and His Messenger -sallAllaahu alayhi wa sallam- have ordered. It is legislated and ordered in the Book, the Sunnah and the consensus of the Ummah.

Allaah Ta’ala said:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

There are multiple narrations on the authority of the Prophet -sallAllaahu alayhi wa sallamthat he shaved his head in his Hajj and Umrah as did his Companions. From them were those who shaved their heads and some who shortened their hair. Shaving is better than shortening because the Prophet said: ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said: ‘And those who shorten their hair.’ [3]

In the farewell Hajj he -sallAllaahu alayhi wa sallam- commanded the Companions who had brought a sacrificial animal with them to shorten their hair if they had performed Tawaaf of the House and had walked between Safa and Marwa for Umrah and then to shave their heads once they had completed the Hajj. So (in this way) he combined for them, firstly, shortening their hair and, secondly, shaving their heads.

The second type of shaving the head is for a need, such as shaving the head for treatment. This is also permissible according to the Book, the Sunnah and the consensus of the scholars. Indeed Allaah has permitted the Muhrim (pilgrim), for whom it is not usually allowed to have his head shaved until completion of the Hajj rites, to shave his head if he is suffering as Allaah Ta’ala mentions:

<<and do not shave your heads until the Hady (sacrificial animal) reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity – feeding six poor persons) or offering sacrifice (one sheep) >> [Baqarah :196]

What has been established by agreement of the Muslims is the hadeeth of Ka’b bin Ujraah that when the Prophet -sallAllaahu alayhi wa sallam- passed by him in the Umrah of Al-Hudaybiyah lice were falling from his head, so the Prophet said to him: ‘Are your lice harming you?’ K’ab replied: ‘Yes.’ So the Prophet said: ‘Shave your head and sacrifice a sheep, or fast three days or feed a group of six needy people.’[4]

The authenticity of this Hadeeth is agreed upon and has been received with acceptance by all the Muslims.

The third type of shaving the head is that which is done for worship, religion and Zuhd (abstention from loving worldly things) in other than Hajj or Umrah.

For example, some of the people command the one who repents, once he has repented to shave his head. Similar is the one who shaves the head as a sign of being from the people of rituals and religion or as a sign of the perfection of Zuhd and worship or as a sign that the one who shaves is better, more religious or has more Zuhd than the one who does not.

Then there are those who adhere to certain shaykhs such that if they repent, they shave their heads or they cut some of his hair. So the shaykh specifies who should have the scissors and prayer rug so he can pray on that rug (and not with the Muslims). His cutting hair from the heads of the people is from the complete authority befitting him and someone who is imitated in order to make the people repent.

So all of this is Bida’ which has neither been commanded by Allaah, nor by His Messenger -sallAllaahu alayhi wa sallam. It is not obligatory nor has it been recommended by any one scholar of the Deen. Not one of the Companions did this, nor did any of those who followed the companions in goodness, neither the scholars of the Muslims who were well known for Zuhd and worship nor the Companions, the successors or those who came after them.

There were those who accepted Islam at the time of the Prophet -sallAllaahu alayhi wa sallam- but he never used to order them to shave their heads if they entered Islaam nor did he cut anyone’s hair. He didn’t pray on a rug but, rather, he used to pray as an Imaam with all the Muslims. He used to pray on what they used to pray, sit where they used to sit and he never used to make himself distinct from them by sitting on something special, whether a prayer rug or anything else.

Whoever takes this Bida’ -which is not obligatory or even recommended- as a means of seeking closeness and obedience or as a path to Allaah making it a completion of the Deen or orders the repentant to do it, both the Zahid (the one who abstains from loving worldly things) and the worshipper, then he is a misguided person outside the path of ar-Rahmaan (Allaah the Most Merciful), following the footsteps of the Shayateen.’

Then Shaykh ul-Islaam –Rahimullaah- mentioned the fourth type of shaving the head which is shaving the head as other than a ritual or for other than a need, neither seeking closeness to Allaah nor seeking to be religious. He mentions that the people of knowledge have two opinions regarding this, which are two narrations attributed to Imaam Ahmad.

The first is that it is disliked and this is the Madhab of Maalik and others. The second is that it is permissible and this is well known amongst the companions of Abu Haneefa and ash-Shafi’ee.

Then Imaam Ahmad mentions the evidence that the scholars use for each of these sayings. [5]

Imaam Ibn al-Qayyim mentions a similar division to what has preceded in his book ‘Zaad al-Ma’ad’. He mentions that from the different types of shaving the head there is one that is Shirk and one that is Bida’. Shirk being the one shaving his head for other than Allaah –Subhaanhu- such as those who follow shaykhs and who shave their heads for their shaykhs.

One of them will say:

‘I have shaved my head for so-and-so and you have shaved your head for soand-so.’ This is the same as saying: ‘I have done Sadjah (prostration) for so- and-so,’ because shaving the head is done with humility, in worship and with submissiveness and it is done for the completion of Hajj.

Then he mentions that the misguided shaykhs deceive their followers by causing them to shave their heads for them, just as they mislead them into prostrating to them. [6]

All of this is clear Shirk and a great lie, we ask Allaah for security.


[1] Al-Mughni (5/305)
[2] Saheeh al-Bukharee
[3] Saheeh al-Bukharee & Saheeh Muslim
[4] Saheeh al-Bukharee & Saheeh Muslim
[5] Majmoo’al-Fatwa (21/116-119)
[6] Za’d al-Ma’ad (4/159-160)

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