Faith has both apparent and hidden aspects - Imam Ibn AI-Qayyim

Source: Al-Fawaaid - A COLLECTION OF WISE SAYINGS - Imam Ibn AI-Qayyim,
Rendered into English by: Bayan Translation Services

Faith has both apparent and hidden aspects. Its apparent aspect is when it is related by the tongue and acted upon by the body. The hidden aspect is the acknowledgment of the heart, and its submission and love. Therefore, the apparent aspect of faith will be of no use for someone who does not have the hidden aspect, though his blood is spared and his wealth and children are preserved by it. And no hidden aspect will be of any use, unless there is no fear that it will be weakened, coerced or in fear of being ruined. Therefore, the failure of apparent deeds without the existence of any real prevention, means the corruption of the hidden aspect and lack of faith. Its deficiency refers to its deficiency of faith and intensity refers to its intensity of faith.

Therefore, faith is the heart and core of Islam, and certainty is the heart and core of faith. Any piece of knowledge or deed that does not make faith and certainty stronger is abnormal, and any faith that does not urge one to perform good deeds is abnormal.

Foundations of True Faith: Love for Allaah

Foundations of True Faith : Love for Allah

Al-Ibaanah Magazine , Issue No.1
By Shaykh ’Abdur-Rahmân ibn Hasan Âlush-Shaykh [1] , (d.1285H) - rahimahullâh

Source: Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).

___________

Love for Allâh

Shaykh ’Abdur-Rahmân ibn Hasan said: [1]

“Allâh – the Most High - says:

“Say: If you truly love Allâh, then follow me, and Allâh will love you.” [2]

This âyah is also known as Ayatul-Muhabbah (the âyah about love). Some of the Salaf have said, “The people claimed that they loved Allâh, so Allâh the Most High revealed the âyah about muhabbah (love), “Say: If you truly love Allâh, then follow me, and Allâh will love you.” [3] So this âyah indicates the proofs and evidences for muhabbah and its fruits and benefits. So from the proofs of muhabbah and its clear signs is: to follow the Messenger sallallâhu ’alayhi wa sallam; and from its fruits and its benefits is: that Allâh will love you. So whosoever does not seek to follow the Prophet sallallâhu ’alayhi wa sallam, then such a person will not attain the love of Allâh.

Characteristics of True Love

Allâh – the Most High – also says:

“O you who believe! If any of you turns back from his religion (then wait) Allâh will create a people who will love Him and He will love them, who will be soft and gentle with the Believers and harsh with the disbelievers, who will fight in the path of Allâh, and will not be afraid of the blame from the blamers.” [4]

Here, Allâh has mentioned four characteristics of those who love Him:

Firstly and Secondly: they are gentle and soft towards the Believers. It is said that this means: to be merciful, compassionate and kind. ’Atâ‘ (d.114H) – rahimahullâh – said, “A Believer’s gentleness for another Believer is like that of a child towards his father, or a slave towards his beloved master; and against the disbeliever, it is like that of a lion towards its prey: “Strong against the disbelievers, and merciful towards each other.” [5] ”

Thirdly, Jihâd in the Path of Allâh with the soul, the hand, the tongue, and with wealth and property. This is the characteristic by which the true muhabbah is ascertained.

Fourthly, they are not afraid of the blame and reproach of the blamers. This being the truest characteristic of muhabbah.

If the one claiming muhabbah, whilst loving his beloved, fears the blames and reproaches or others, then this is in reality, not considered to be true muhabbah. Allâh the Most High says:

“Those whom they call upon, themselves desire the wasîlah (means of approach) to their Lord to which of them should be nearest. They hope for His mercy and fear His punishment.” [6]

Here, three levels which are linked to muhabbah have been mentioned, [i] Love, which is desiring to seek nearness to Him; [ii] at-Tawassul (seeking the means of approach) to Him, through righteous and correct actions; [iii] Hope and fear, a proof of desiring the means of approach to Him through righteous and correct actions is that such actions are done hoping in His mercy and also fearing His punishment.

And it is known with necessity that seeking nearness (to Allâh) can only be achieved when there is a desire and love for this, and the desire and love for seeking nearness (to Him) stems from love of Him. Indeed, true love for Him necessitates desiring to draw near to Him. However, the Jahmiyyah and the Mu’attilah, none of this has any value. Since, in their (false) view, Allâh does not draw near to anyone, nor does anyone draw near to Him, nor does He love anyone. So they deny life for the hearts, bliss for the souls, coolness for the eyes and highlights the delights of this world and the Hereafter. And due to this denial, their hearts became hardened, and between them and Allâh there came barriers and obstacles from knowing Him and loving Him. They do not know Him, nor do they seek to love Him, nor do they mention Him, except by negating and denying His Names and Attributes. They criticize and condemn those who make mention of the perfect and majestic Names and the Attributes of Allâh, accusing them of that which is more befitting to be attributed to themselves! And sufficient is it for one possessing knowledge and possessing a heart with life, that they view the sayings of such people with harshness, contempt and hatred; knowing that such people have disassociated themselves from the love of Allâh the Most High and from knowing and understanding His Uniqueness and Oneness (with respect to His Names, Attributes and Actions).

A Comprehensive Definition

Ibn Taymiyyah (d.728H) - rahimahullâh - says:
“There cannot be clearer recognition of mahabbah than this, and this recognition in itself increases love for Allâh. And people have discussed (at lengths) about mahabbah - its causes, its signs, its fruits, its supports and its rulings. The most comprehensive of what has been said about this is what Abû Bakr al-Katânî relates from al-Junayd (d.297H):

Abû Bakr al-Katânî said:
A discussion about mahabbah took place in Makkah, during pilgrimage season. The Shaykhs who were present spoke about this topic, and al-Junayd being the youngest of them. They said to him: What do you say, O ’Irâqî? So al-Junayd lowered his head and tears were gushing from his eyes, then he said:

“A servant should overcome his soul,
And be continuous in the remembrance of his Lord,
Establishing the rights of his Lord,
Focusing upon Him with his heart,
The light of fear setting ablaze his heart,
Whilst drinking from the vessel of pure love,
And certain hidden realities being unveiled for him.
So when he talks, it is due to Allâh,
When he speaks, it is from Allâh,
When he moves, it is by the Command of Allâh,
And when he is serene, then it is from Allâh,
He belongs to Allâh, is for Allâh and is with Allâh.”

Upon hearing, the Shaykhs all started weeping, and they said: There is nothing left to add to that, may Allâh reward you O Crown of the Knowledgeable Ones.”

Developing Love for Allâh

Ibn al-Qayyim - rahimahullâh - says:

“The reasons which cause mahabbah of Allâh to develop, are ten:

Firstly: Reciting the Qur‘ân, reflecting and understanding its meaning and its intent.

Secondly: Drawing closer to Allâh - the Most High - through optional deeds, after fulfilling the obligatory duties.

Thirdly: Being continuous in the dhikr (remembrance) of Allâh, with the tongue, the heart and the limbs - under all circumstances. The more constant the dhikr, the more mahabbah develops and intensifies.

Fourthly: Giving precedence to what Allâh loves over personal loves, when being overcome by desires.

Fifthly: Contemplating and deliberating over the Names and Attributes of Allâh.

Sixthly: Recognising and remembering the favours and bounties of Allâh - both the manifest and hidden.

Seventhly: To be humble and submissive before Allâh - and this is the greatest matter.

Eightly: To be in seclusion reciting the Qur‘ân, during that time in which Allâh descends to the lowest heaven (which is the last third of every night), finishing this recitation with seeking Allâh’s forgiveness and repenting to Him.

Ninthly: To sit in the gatherings of true and sincere lovers of Allâh, reaping the fruits of their speech, and not to speak except if there is benefit in it and that you know that such talk will increase you in goodness and that it will benefits others as well.

Tenthly: To stay clear of all those causes which distances the heart from Allâh - the Mighty and Majestic.

So these are the ten reasons which cause the person to develop true love for Allâh and to reach the rank of al-muhabbah, by which he reaches his Beloved.” [7]

---

References 

1. In Fathul-Majîd Sharh Kitâbit-Tawhîd (pp.470-473).
2. Sûrah Âli-’Imrân 3:31
3. This is the saying of al-Hasan al-Basrî, as is reported by Ibn Kathîr in his Tafsîr (1/366).
4. Sûrah Mâ‘idah 5:54
5. Sûrah al-Fath 48:29
6. Sûrah Mâ‘idah 5:54
7. Madârijus-Sâlikîn (3/17-18).
 

Abû Hurayrah - radiallâhu ’anhu - relates that the Messenger of Allâh sallallâhu ’alayhi wa sallam said:

“Allâh - the Most High - has said: Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant does not draw near to Me with anything more beloved to Me than the obligatory duties. And My servant continues to draw near to Me with the optional actions, so that I shall love him. So when I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask something of Me, I would surely give it to him; and were he to ask Me for shelter, I would surely grant him it.”

Related by al-Bukhârî (11/340-341)

Aspects of Increasing Iman

Aspects of Increasing Iman

Imam Ibn Taymiyyah
Kitab al-Iman
© 1999 Iman Publishing House

Increasing the Iman which Allah commands us to have, and which is a trait of His believing worshipers, can be achieved through different means. The first aspect in increasing Iman is through practicing ijmaal, total, observance and tafseel, detailed, observance of Allah's commands, for it is the obligation of all mankind to believe in Allah and His Messenger, and of every community to commit itself to all that the Messenger (sallallahu `alayhe wa sallam) has ordered. It is well known that what was obligatory at first differs from what was required after the revelation of the whole Qur'an. Hence, unlike one who does not know about Islam, he who knows the Qur'an, the Sunnah, and their meanings is obliged to have a detailed Iman. That is, if a man, inwardly as well as outwardly, believed in Allah and the Messenger (pbuh) and died before he knew the laws of religion, he would die as a believer. His obligation and what he did are different from the Iman of the one who knew the Islaimic laws and who believed in them and worked to fulfill them. The Iman of such a person is more complete, in accordance with the obligatory and the actual deeds. Indeed, of what he performed in accordance with the obligation is of a more complete Iman and what he did is also considered more complete.

Allah says: "… This day I have perfected your religion for you …" (5:3). In this verse, the word "religion" refers to the legislation of commanded and forbidden actions, but does not mean that everybody is obliged to do what the whole community is ordered to do. It is recorded both in Sahih Muslim and Sahih al-Bukhari that the Prophet (pbuh) described women as diminished in intellect and religion. This diminution in intellect made the witness of two women equal in that of one man; the diminution in her religion is due to the fact that she does not pray and fast when she is menstruating. Indeed, this diminution is not a diminution of what she is commanded to do and so she will not be punished because of it. However, if someone is commanded to pray and fast and does so, his religion is complete compared to the one of diminished religion.

The second aspect [of increasing one's Iman] is the total and detailed acts of people. To illustrate this, let us compare the Iman of the following three men. The first absolutely believed in what the Messenger (pbuh) came with and asked for, but was neither concerned about what the Messenger (pbuh) commanded and prohibited nor sought the required knowledge of religion so as to act accordingly. The second sought and obtained this knowledge and acted on it. The third man acquired knowledge, became well acquainted with it, and believed in it but did not act accordingly. These three men shared the same obligation, but the one who looked for detailed knowledge and acted on it had a more complete Iman than the one who knew and believed but did not practice his knowledge. Likewise, he who believed in the message, confessed his sins, and feared punishment was a better believer than the one who did not seek to understand what he was asked to do, and did not fear punishment; on the contrary, he later was negligent and careless, although [overtly as well as covertly] he believed in Muhammad (pbuh) as the Messenger of Allah.

Accordingly, the more the heart knows, believes in, and practices [what Allah and His Messenger have ordered], the more a person's Iman increases even if that person has a general adherence and general verbal confession.

Similarly, if someone knows Allah's Names as well as their meanings and believes in them, his Iman is more perfect than that of someone who does not know but believes in them generally, or someone who knows only some of them. Hence, the more one knows Allah's Names, Attributes, and Verses, the more perfect his Iman.

The third aspect is that knowledge and assent are differentiated among people. That is, some people have stronger, more enduring Iman and assent than others whose Iman is subject to doubt. Indeed, this is something experienced by each one of us. For example, people differ in the way they see the new moon, hear the same sound, smell the same smell, and taste the same food. So it is with the heart's knowledge and assent. People differ widely in their belief in the meanings of Allah's Names and His Words.

The fourth aspect is that the assent which requires the work of the heart is more complete than that which does not. So, knowledge which is accompanied by works is better than that which is not. Suppose that two men knew that Allah, the Messenger (pbuh), Paradise, and Hell are true. The knowledge of the first man obliged him to love and fear Allah, wish for Paradise, and avoid Hell. However, the knowledge of the second man did not lead him to do so. Thus, we can say that the knowledge of the first is more complete than that of the second. For the strength of the result signals the strength of the cause, and all these matters stem from knowledge. So knowledge of the "beloved" requires one to seek him; and knowledge of the "frightened" requires one to flee from him. However, absence of the required results signals the weakness of the cause or prerequisite. That is why the Prophet (pbuh) said: "One who is informed [indirectly] of something is not like the one who sees it for himself." To illustrate this, when Allah told Moses that his community worshiped the calf, he did not throw the al-Alwah, Tablets; but when he himself saw them practicing that, he did. This is not because Moses doubted Allah's words but because the man who is told something, although he does not report the news of the teller, does not perceive the situation in the same way he does if he sees it for himself. Since his mind is occupied with something else, other than what the informer said, he still believes him. Certainly seeing something will give one a clearer understanding of the situation and this assent is better than the other.

The fifth aspect is that works of the heart, such as love for Allah and His Messenger and fear and expectations from Allah, are part of Iman, as proven by the Qur'an, the Sunnah, and the consensus of the pious ancestors. And people differ widely in their performance of these works.

The sixth aspect is that overt works, as well as covert works, are part of Iman; and people also vary widely with respect to these works.

The seventh aspect is the importance of holding Allah in remembrance and not being inattentive, since the latter opposes perfection of knowledge and acceptance. 'Umar Ibn Habib, one of the Companions, said: "If we thank and praise Allah, our Iman increases. However, if we neglect and forget Him, our Iman decreases." And Mu'adh Ibn Jabal used to say to his companions: "Let us sit still for an hour so as to strengthen our belief." Allah says: "… Nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires…" (18:28); and "And remind for indeed, reminding profits the believers" (51:55); and "The admonition will be received by those who fear [Allah]: But it will be avoided by those most unfortunate ones" (87:10-11). Hence, it is evident that the more a man remembers what he already knows, and practices his knowledge, he will come to understand something he has never known, such as Allah's Names and Verses. This is supported by the following tradition: "Whoever practices what he knows, Allah will provide him with understanding of what he did not know." This is a matter that every believer will realize by himself.

It was recorded in Sahih al-Bukhari that the Prophet (pbuh) said: "The one who holds Allah in remembrance as compared to one who does not, is like a living man as compared to one who has died." Allah says: "And when they hear His Verses rehearsed, find their belief strengthened." (8:2). That is, hearing of Allah's Verses increases their knowledge with what they did not know, it encourages their practice of the new knowledge, and it reminds them of things they have forgotten. Allah says: "Soon will We show them Our Signs in the [furthest] regions [of the earth], and in their own souls, until it becomes manifest to them that this (the Qur'dn] is the Truth…" (41:53). That is, the Qur'an is the truth. Allah also says: "…Is it not enough that your Lord does witness all things?" (41:53). So in the Qur'an Allah is witness to what He reported. Consequently, believers believed in this and then He showed them His Signs in the furthest regions of the earth and in themselves, all of which confirms what the Qur'an says. Therefore, these Signs indicate that the Qur'an is the Truth.

 

Allah says: "Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it? And the earth, We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth [in pairs] to be observed and commemorated by every devotee turning [to Allah]" (50:6-8). So the created signs should be observed and commemorated in order to prevent one from blindness and inattention. To illustrate, a man recites a Surah (e.g., al-Fatihah) many times; and each time he recites it, he gains new knowledge, which in turn increases his acceptance and Iman as if the Surah was revealed at that moment. Thus, he believes in these meanings and his knowledge and work increases. This is to be realized by everyone who reads the Qur'an attentively, in contrast with the one who reads it absentmindedly. Thus, whenever one does what he is commanded to do, he becomes aware of these commands and, as a result, he affirms his belief. Consequently, at that moment his affirmation in his heart establishes what he was unaware of even when he is truthful.

The eighth aspect is that man may deny or disbelieve things, for he does not know that the Messenger (pbuh) has spoken and ordered them. And if one knew that, he would neither deny nor disbelieve. For his heart strongly affirms that he [the Prophet] told and commanded only the truth. It may happen that when one hears a verse or a hadith or thinks about it or someone interprets its meaning for him or it becomes clear to him what is forbidden, then he will enter a state of new affirmation and new belief. This increases his Iman since before this stage he is not considered as an unbeliever but simply as ignorant. This happens in the case of many believers who ignorantly think that an affirmation or a deed is not required for Iman but when they know the truth, they believe. Many people, including those who are conscious about religious matters, may have, in their hearts, many detailed matters that may contradict what the Messenger brought forward. Yet, they do not know that they are contradictory matters and, when they become aware of this, they reverse their opinions. Thus, anyone who introduces an innovation or a saying [to the religion of Islam] or performs a wrong act, and he is a believer in the Messenger or is aware of what the Messenger said and believes in them and does not reverse his beliefs, he is considered ignorant but not an unbeliever. It follows then that every innovator with good intentions of following what the Messenger brought forward is of this category. Thus, he who has knowledge of what the Messenger brought forward and acts accordingly, is better than he who commits an error concerning this, and anyone who becomes aware of the truth after realizing his own error and acts on it, he will be in a more preferable position than before.

The Three Essential Ingredients for Eeman

Love Fear and Hope

The Three Essential Ingredients for Eeman

http://ahya.org/ From ad-Dawah illaah Magazine

One of the most beautiful things about the concept of worship in Islaam is the truly unique way in which it incorporates the feeling of love, fear and hope within the hearts of the worshipers of Allah. Understanding how to combine these three qualities into the worship (ibaadah) of Allah is one of the most essential things that every Muslim must grasp, not least because every sect which has drifted from the Straight Path has strayed in the aspect of worship. The deviation of the other religions in this regard is clear for all to see: “God is love! Jesus is love!” say the Christians, denying the fact that Allah should be feared too. As for the Jews, their hearts were filled only with hope; hope that the Fire will never touch them, since they were the “Promised People”.

In Islaam however, no worship is complete without the presence of all three qualities: love of Allah, hope in His Mercy and fear of His Punishment. Contemplate the opening Soorah of the Qur'aan - Soorah al-Faatihah - and you will see this for yourself.

Aayah 1: “All praise [and thanks] is for Allah, Rabb of all the worlds.”

In this opening aayah (verse) of the Qur'aan, we have LOVE of Allah and every time we recite this aayah we are testifying to our love for Allah. How is that you ask?

It is because in the aayah, we are acknowledging that Allah is our Rabb and the Rabb of all the worlds. Rabb is usually translated as ‘the Lord’, but this translation does not do justification to this name of Allah and all the meanings this name carries. In reality, Rabb means that Allah is the Creator of everything; He sustains and nourishes everything; He gives life and Death; anything good that we have is from Him; everything is dependent on Him and nothing can happen unless He wills it. Furthermore, for the Muslims He - the Rabb - in the One who has guided us to the Truth and given us good morals and manners.

Thus when we testify that Allah is our Rabb, then we are acknowledging that He is the One who has given us so many blessings - so many that if we try to enumerate His blessings, we would be unable to do so. So how could we not but LOVE Him?

After all, we all love those who show kindness towards us or present us with gifts. And therefore the Messenger of Allah (salla-allahu alaihe wa-sallam) encouraged the exchange of gifts between Muslims because it helps to strengthen ties and develop love for one another. He (salla-allahu alaihe wa-sallam) said, “Give gifts to one another, you will come to love one another.”[1]

So imagine the LOVE we should have for our Rabb who has given us everything: nice families, shelter, security, food, health and above all the Guidance of Islaam and the Sunnah. We should be overwhelming in our love for Him. That is why we praise Him and thank Him and say, “All praise (and thanks) is for Allah, Rabbil-‘aalameen.”

Aayah 2: The Rahmaan (Merciful) and the Raheem (Mercy-Giving).”

In the first aayah of Soorah al-Faatihah, Allah mentioned He was the Rabb. In this aayah two more of His beautiful names are mentioned: ar-Rahmaan and ar-Raheem. Ar-Rahmaan means that He is the Most Merciful. Ar-Raheem means that He is the Giver of Mercy, in other words His actions are full of Mercy and He shows Mercy to His creation.[2]

When we mention these two names of Allah, then we have HOPE. Since He is the One who is full of Mercy, and we hope He will forgive our mistakes and shortcomings. We should never loose hope, because Allah says in the Qur'aan, “O My slaves, who have transgressed against themselves! Despair not of the Mercy of Allah, Verily Allah forgives all sins (except sins). Truly He is Oft-Forgiving, the Most Merciful” [39: 53]

The need to have FEAR in our worship is shown by the next aayah of Soorah al-Faatihah.

Aayah 3: “King/Master of the Day of Judgment.”

When we recite this aayah, we remind ourselves of the Day of Judgment - that awful Day, when all of humanity shall stand before Allah … naked, uncircumcised and barefooted. People will appear drunk though they are not. On that Day, every person will stand before Allah and account for his sins, knowing that not even the smallest action which he did is hidden from Allah: “So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil equal to the weight of an atom shall see it.” [Soorah 99 : 7-8]

So when we recite this third aayah of Soorah al-Faatihah, we remind ourselves of this Judgement and accountability and that should bring about in us a sense of fear - that maybe our evil actions will be too great and we will be responsible for them - May Allah protect us from such a fate. Then the next verse goes on to say: “You alone we worship.” i.e. we single out Allah for our worship. And how do we worship Him? With LOVE, HOPE and FEAR. And in order to achieve these qualities, we need Allah’s assistance, so we say then, “We seek Your Aid.”

Striking the Balance

After understanding the need to have love, hope and fear in our worship, the next question that naturally arises is that, in what proportion should these qualities be present in our worship? Again we turn to the Qur'aan for the answer.

“Call upon Him with Fear and Hope.” [ Soorah (7): 56]

“Their sides forsake their beds, to invoke their Lord in Fear and Hope.” [(32): 16]

So both fear and hope should be present in our hearts in equal proportions. Anas reported that the Prophet (salla-allahu alaihe wa-sallam) entered upon a young boy who was dying. The Prophet (salla-allahu alaihe wa-sallam) asked, “How are you?” The boy replied, “O Messenger of Allah, I am in between hoping in Allah and fearing for my sins.” The Prophet (salla-allahu alaihe wa-sallam) said, “The like of these two qualities do not unite in the heart of a servant except that Allah gives him what he hopes for and protects him from what he feared.”[3]

Therefore whenever we do a good action, we should hope that it has been accepted by Allah, but at the same time we should also have fear that maybe it isn’t enough or that the good deed has not been worthy of acceptance. Likewise when we sin, we should have hope that Allah will accept our repentance and forgive us, but we should also fear that we may be accountable for it.

This balance should be reflected in our Dawah (which of course is also worship). So when we invite others to the Truth, we should not give them the impression that ‘they have nothing to worry about’, nor do we suggest that ‘they are doomed forever’. Rather we couple warnings with encouragement. We inform them of the horrors of the Fire and tell them about the bliss of Paradise. Just as we find Allah telling us in the Qur'aan: “Verily your Lord is Quick in Punishment and verily He is the Oft-Forgiving, the Giver of Mercy.” [(7): 167]

And the scholars of Islaam say, “He who worships Allah with hope only is a murji’ee. He who worships Him in fear only is a Harooree [Khaarijee]. And He who worships Allah in love only is a Zindeeq [eg. the Soofis, the Christians, etc]. But he who worships Allah in fear, love and hope is a Muwahhid Mu’min [a believer upon Tawheed].”[4]

The Murji’a were a sect that emerged within the first century of Islaam. The people of this sect (i.e. the murji’ees) believe that sins do not affect faith i.e. no matter what sins a person commits, his eeman (faith) is complete and perfect. They worship Allah only with hope because they believe that as long as one believed and testified to Islaam, they would enter Paradise regardless of their actions.

Unfortunately, all too often nowadays we find a similar attitude amongst many Muslims today, which is why we find that so often we try to advice someone to turn to the Deen and abandon sin, they just point to their hearts and say, “Allah knows what is in my heart”, or “Allah forgives”, or something else like that.

As for the Khawaarij, they worshiped Allah in fear only because they held that anyone who commits major sins was a disbeliever and would therefore dwell in Hellfire forever. This of course is gross extremism and straying from the correct path. The Prophet (salla-allahu alaihe wa-sallam) said: “There were two men of Banoo Israa’eel who strove equally. One of then committed sins and the other strove hard in worship. And the one who strove in worship to see the other in sin and kept saying to him: “Desist.” So one day he found him committing a sin and so said to him: “Desist” So he replied, “Leave me by my Lord, have you been sent as a watcher over me?”. He said, “By Allah, Allah will not forgive you, nor will Allah admit you to Paradise”. Then their souls were taken and they came together before the Lord of the Worlds. So Allah said to the one who strove in worship: “Did you have Knowledge of Me, or did you have any power in what is in my Hands?” And He said to the sinner: “Go and enter Paradise through My Mercy.” And He said to the other: “Take him to the fire.” Aboo Hurairah said: “By Him in whose Hand is my soul! He spoke a word which destroyed this world and the hereafter for him.”[5]

Therefore we should never say of anyone that he or she is a ‘lost cause’ or ‘doomed’ or the like for this is a great sin. However, we fear for those who commit major sins because they have been threatened with punishment in the Qur'aan and the Hadeeth. However it is up to Allah whether He chooses to punish them or whether He will forgive them.

The Zindeeqs - or the heretics - are groups, such as many of the Soofis who have become like the Christians and reduced the religion to just ‘love’ and so all their talk and their mystical practices are centered around developing more ‘love’.

It is thus clear how imbalances in any of the three qualities of worship can lead to major deviation and straying to the True Guidance. It is therefore important for every Muslim to combine all three of them in his heart properly. As was mentioned before, the fear and hope should be in equal proportions[6], but as for love then that should be uppermost. As Fudayl ibn-‘Iyaad - rahimahullah - (d.187H) said, “The love is better than the fear. The fear checks us from sinning, and the love makes us do what is prescribed with an open heart.”[7]

May Allah grant us what we hope for and protect us from what we fear. And may the Blessings of Allah be upon our Prophet Muhammed, upon his family, his Companions and upon all those who follow Guidance until the Last Day.

 

[1] Collected by Imaam Bukhari in al-Adabul-Mufrad and declared hasan by al-Albaanee in al-Irwaa (1601)

[2] As explained by Ibnul-Qayyim (d.751H) in Badaa’I ul-Fawaa’id.

[3] Collected in Sunan at-Tirmidhi and Sunan Ibn Majah and authenticated by Sheikh al-Albani in Ahkam al-Janaa’iz (no.2)

[4] Quoted by Ibn Rajjab in al-Takhweef minan-Naar.

[5] Collected in Sunan Abu Dawood (english trans. vol.3, p.1365, no.4883). See Saheehul-Jaami (4455) by Sheikh al-Albani.

[6] This was the opinion of most of the Salaf. Al-Fudayl ibn ‘Iyyaad said that, when one is healthy and well, then fear should predominate, but when terminally ill then hpoe should predominate - so that one should strive to do good when well and not despair of Allah’s Mercy when terminally ill. [Al-Takhweef minan-Naar]

[7] Reported in Al-Takhweef minan-Naar of Ibn Rajab. Note that some scholars hold that the fear is better than love, and Allah knows best.

From ad-Dawah illaah Magazine

The Meaning Of The Testimony Of Faith

The Meaning Of The Testimony Of Faith 

BY: Sh. Hamoud M. Al-Lahim

Translated by:

Mahmoud R. Murad

http://www.al-sunnah.com/

Introduction

The testimony of faith is the decisive criterion by which man is judged to be a Muslim or a Kafir. This testimony is the foundation upon which Islam is based. The concept of life, the universe and man is diffused from it, and upon it is based the message of all Messengers beginning with Noah and ending with Muhammad, (peace be upon them all). Allah, the Exalted says:

‘We did not send the Messenger before you without revealing to him: “There is no god worthy of being worshipped except I, therefore worship Me.” (V. 21:25)

Allah has created men and jinn and the rest of creation on account of the testimony of faith, there is no god worthy of being worshipped except Allah. Consequently everything in this universe submits in worship to Allah, to Whom belong the creation and the authority. He is aware of all things.

The Meaning of the testimony of faith

The testimony (LA ILAHA ILLA ALLAH) comprises two concepts: denial and affirmation.

First: The testimony of faith denies everyone and everything other than Allah, the Exalted, the attribute of divinity. All those other than Allah, such as the angels, the Prophets, and the rest of mankind, let alone the idols and the political regimes in the world, are not god nor do they deserve to be worshipped. Thus denial in this respect is not denial of the existence of the alleged gods, rather the denial of divinity which is attributed to them.

Second: The testimony of faith affirms and restricts divinity to Allah Alone. That is, the slave must believe Allah is the only true God, and dedicate accordingly no act of worship to other than Allah.

Since worship with all its legitimate acts and rites must be dedicated only to the God who deserve it, therefore, the true god to whom worship must be dedicated is the one who enjoys certain attributes, some of which are:

1-     Divinity, the Oneness of Allah Who is singled out as the only true God having no partner to share His divine attributes, nor His domain. He is the One the as-Samad [1].

2-     Self-sufficiency. Allah stands in need of no one; He needs neither a helper nor a spouse or a son.

3-     The capability of doing everything. There is nothing which frustrates His capability. He does anything He wishes without exhaustion or support. If He wills to do a thing, He only says to it, “Be”, and it is.

4-     The absolute life which is unaffected by perishment. Allah is Everlasting, and He is Al-Qayoom [2].

5-     Alertness: Allah never sleeps nor is He heedless, He is neither seized by slumber or sleep.

6-     Inclusive proprietorship: All existing things belong to Allah alone.

7-     Knowledge: Allah’s knowledge encompasses the whole universe that even an ant weight does not escape His knowledge. He is well aware of the hidden and the apparent, the past, the present, the future, and He knows the inner thoughts of man.

8-     Pride and grandeur: There is nothing greater that Allah neither in His essence or in his grandeur, nor in his supremacy.

9-     Merciful beneficence: Allah does not wrong a thing or punish unjustly rather He loves His devotees, and forgive the sins of those who repents to Him.

 

Hence, the One Who possesses such attributes deserves to be worshipped God. Allah, the Exalted, after all is the only One Who possesses such attributes. He is the King, the Powerful, the Wise, the One Who knows the seen and the unseen, the Merciful, the Beneficent.

Only the One to Whom the divine attributes belong is a true God Who is worthy of being worshipped and to whose greatness all creation submit. It is for this reason the testimony of faith constitutes denial of divinity to all other than Allah and confirming it to Allah Alone, for He is the only true God.

Allah, Who is far removed from every imperfection, exclusively enjoys the attributes of divinity. This divinity entails:

The right of legislating lows. Allah is the One who legislates laws for His creatures, therefore no one may legislates laws for himself or for others that do not confirm with those of Allah, or those given by His Messengers nor may any one design a mode of worship or a transactional regulation for individual or groups. Neither is it the right of anyone to deem things lawful or unlawful on his own accord. Nor is it the right of anyone to legislate a penal law on his own accord, for such rights are exclusively Allah’s. Whoever gives himself such rights presumptuously sets up himself as god. Whoever obeys him takes him for a god in lieu of Allah.

 

Allah the Exalted, has mentioned that Christians, have taken their scholars and monks as lords other than Allah only by obeying their lords who prohibited Allah’s lawful things, and legalized his prohibited things without divine sanction.

They did so after knowing that Allah is the true God to Whom worship must be dedicated and after knowing that Allah accepts only those acts of worship legislated by Him, and by His Messenger.

Hence we must know the acts of worship so that we dedicated them to Allah Alone. Once we know this, we know that He has created the creatures only to worship Him. Man as part of His creatures, must dedicate all his life worshipping Allah, he must be aware of Allah’s rulings respecting everything he does, thus every lawful thing he does, intending it to be a means of bringing him closer to Allah, turns to be an act of worship. Worship is an inclusive tern comprising every utterance and deed, apparent or hidden that Allah loves.

Having read this brief message about the meaning of the testimony of faith, and its requirements, you are probably anxious to profess it and apply its requirements of this testimony that are incumbent upon the person who confesses it to apply?

 

These requirements are:

1-               The belief that Allah is a true God to Whom worship must be dedicated.

He is the One Who possesses all attributes of perfection, and Who is far removed from every imperfection such as taking a spouse or a son.

2-               The belief that Allah is the Creator of existing things, the Sustainer, the Giver of life and death, the Proprietor of the universe, the only Ruler and Legislator.

3-               The belief that Allah possesses the attributes of perfection, and is far removed from every imperfection as Muhammad, the Messenger of Allah, (Peace and blessings of Allaah be upon him), informed us in the Qur'aan and the Sunnah. The only two sources from which we know the attributes of Allah. Were Muhammad to forge lies against Allah, Allah would have definitely punished Him. On the contrary, Allah supported him with miracles that have proven his veracity and trustworthiness in conveying the Message of his Rubb.

Allah says:

“Were he Muhammad (Peace and blessings of Allaah be upon him), to forge some statement against Us, We would have seized him by his right hand and We would have cut off his artery.” (V.69: 44,45,46.)

4-               Taking the believers for friends, loving and supporting them. Allah says:

“Muhammad, is the Messenger of Allah and those who are with him are harsh against unbelievers, and merciful among themselves. You see them bowing and prostrating (in prayer), seeking bounty from Allah and (His) Good Pleasure. On their faces are marks caused by prostration (during prayers). This is their similitude in the Torah and in the Gospel like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick and it stands straight on its stem, delighting the farmers that He (Allah) may enrage the unbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of the Prophet Muhammad, (PBUH) till the day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise )” (V.48:29).

5-               Disavowing the unbelievers and standing aloof from them.

Allah says:

“Indeed there has been an excellent example for you in Abraham and those with him, when they said to their people; “Verily, we are free from you and whatever you worship besides Allah, we have rejected you, and there has started between us and you hostility and hatred forever, until you believe in Allah Alone, except the saying of Abraham to his father: “Verily, I will ask for forgiveness (from Allah) for you, but I have no power to do anything for you before Allah. Our Lord! In you (Alone) we put our trust and to You Alone we turn in repentance, and to You (Alone) is (our) final Return,” (V. 60:4)

The above are some of the requirements of the testimony of faith, the testimony which is considered a prelude and access to Islam, rather its base. Whoever confesses it with sincere attestation, and applies its requirements, would ultimately be admitted to the Jannah, the heavenly garden, with the will of Allah. If such a person committed some sins and died before repenting, it is up to Allah, He either forgives him or punishes him by the fire but would the later take him out of it and admits him to Jannah having been purified from his sins. It is mentioned in the prophetic tradition that Musa, the Messenger of Allah, (Peace and blessings of Allaah be upon him), asked Allah to assign for him an act of worship and be particularly his to perform. Allah, the Exalted, commanded him: “O Musa, say ( لا إله إلا الله ) “There is no god who deserves to be worshipped but Allah. “Musa said: “My Rubb! All your slaves confess this testimony.” To indicate the significance of the testimony of faith, Allah then said: “O Musa, were the seven heavens and seven earths, and all what they contain put in one side of the scale and ( لا إله إلا الله ) was put on the other side of it would have overweighed them.

The Prophet, (Peace and blessings of Allaah be upon him) said:

“He who conclude his life with uttering the testimony of faith, that is to be his last words before he dies, he will be admitted to the Janna”.

Confessing the testimony of faith must be coupled with fulfilling its conditions:

1-  Knowledge: which consists of recognizing Allah as the only true God to whom worship must be dedicated, and denouncing all gods worshipped beside all as false, and that they can neither extend benefit nor cause harm.

     2-  Certainty; that the belief in Allah must be unblemished with any doubt.

     3-   Acceptance; that is to accept all its conditions.

     4-   Submission; that is to fulfill its conditions submissively and willingly being content with Allah as the Rubb, and Muhammad, (Peace and blessings of Allaah be upon him), as His Prophet and Messenger.

     5-    Truthfulness; that is to fulfill its requirements truthfully.

     6-     Sincerity; that is to be sincere in worshipping Allah, dedicating all acts of worship to Him alone.

     7-     The Love Of Allah; the Exalted, and the love of His Messenger, Muhammad (Peace and blessings of Allaah be upon him), and the love of Allah’s devotees and the people of His obedience.

Finally, it should be borne in mind that Allah must be obeyed by following His commands and refraining from his prohibitions. Obedience to Allah must be associated with loving Him, fearing His punishment, and hoping for His reward, seeking His forgiveness, and adhering to the teachings of His Prophet Muhammad (Peace and blessings of Allaah be upon him), is the last of Allah’s Messengers and His Shari’ah (the laws and religious rites) abrogate all the preceding laws and religious rites. His comprises the best of every preceding Shari’ah.

The above is brief explanatory notes on the meaning of ( لا إله إلا الله ), and its requirements.

I pray to Allah that He may render it beneficial, and may He bless His slave, and Messenger, our Prophet Muhammad, his household and all of his Companions.

[1] As-Samad is one of Allah’s beautiful names. It is mentioned in Surah #112, it signifies the following: The Lord to Whom recourse is had, or to Whom obedience is “rendered”, without Whom no affair is “accomplished”; or the One to Whom Lordship is ultimately pertains, or the Creator of everything, of Whom nothing is independent, and every created thing depends on Him for his or its means of subsistence, whose Oneness everything indicates.

[2] Ever-living, Self subsisting, by Whom all things subsist.

Remembering the Destination - A Cure for Weak Eemaan

Ibnul Qayyim al Jawziyyah

Madaarij us-Saalikeen


When o­ne’s mind is clear, he will be able to see clearly, thus giving such a person a light in his heart that will allow him to almost witness the Warning and the Promise, Paradise and Hell, and what Allah has prepared in this (Paradise) For His Awliyaa` (loyal friends) and in that (Hell) for His enemies. He will then witness people rushing out of their graves following the call of the Truth (Resurrection). The angels in the heavens will then descend and will surround them (creation). Allah will then come to judge (between creation) and His Kursi (literally a footstool or chair) will be raised. The earth will shine with the Light of its Lord (Allah, when He comes to judge between His creation), the Book (of Records) will be opened and the Prophets and the witnesses will be brought forward. The Mizan (Scale) will then be established, the books of (individual) records will fly around and the foes will converge, each holding to its foe. Al-Houdh (the pool that runs outside the gates of Paradise from a river inside it) will then appear and its cups will appear close by. Thirst will intensify, but those who are allowed to drink are few. Al-Jisr (the bridge over Hell that everyone must pass over into Paradise) will then be laid (over Hell) so that (mankind and the Jinn) can pass over it (as for the disbelievers and those whose sins outweigh their good deeds, they will fall into Hell, where o­nly the disbelievers will reside for eternity). People will then be gathered in its direction.

The Fire (Hell) will appear, each part harshly consuming the other parts beneath it. Those who fall into it are far more than those who are saved from it. Then, an eye will be opened in his (the man who is thinking about these scenes) heart with which he will be able to see clearly. His heart will then witness some scenes of the Last Life, along with imagining the various stages of the Last Life which will last for eternity, as compared to this Dunya (the life of this world) and its briefness.