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Archive for the ‘emaan’ Category

As if you See Him

The Prophet salAllāhu ‘alayhi wasallaam explained ihsān as being:

“That you worship Allāh as if you see Him, for if you do not see Him, He sees you.” (1)

Ibn Rajab al-Hanbali, may Allāh have mercy upon him, said as a part of his commentary to the above Prophetic words:

It indicates that the servant (‘abd) should worship Allāh in this manner; namely, evoking the feeling of His nearness and of His being with him as though he sees Him. This in turn necessitates reverence, fear, awe and glorification [of Allāh]; as occurs in the narration of Abu Hurayrah: “That you revere Allāh as if you see Him.” It also necessitates sincerity in worship, as well as exerting all one’s efforts in improving, completing and perfecting it. (2)

Ibn Rajab further said: “It has been said that it [the second part of the sentence] is the cause for the first part. This is because when the servant is ordered to have vigilance (murāqabah) of Allāh whilst worshipping Him and to feel His closeness, to the point that it is as if he was seeing Him, then this may be difficult. So he seeks aid to attain this through his faith that Allāh sees him, is fully aware of his secret and public [acts], his inner and outer [states], and that nothing of his affairs is ever hidden from Him. When he actualizes this station (maqām), it becomes easier for him to move to the second station, which is where there is a continual realization, upon spiritual perception (basīrah), of Allāh’s closeness to His servant and of His being with him; to the extent that it is as if he actually sees Him.

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Confidence is tranquility, and it increases with time and intuition. The heart attaches itself to one whom it trusts, thus it becomes reliant upon him. Similarly, if the heart reaches Allaah, it becomes lovingly subservient to him. Consequently, he will be the only source of aid for this heart.

As for delusion, it is produced by Shaytaan and the soul, and it is to trust one who is not trustworthy, and to depend upon a source which yields nothing beneficial. The Most High said:

وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاء حَتَّى إِذَا جَاءهُ لَمْ يَجِدْهُ شَيْئًا وَوَجَدَ اللَّهَ عِندَهُ فَوَفَّاهُ حِسَابَهُ وَاللَّهُ سَرِيعُ الْحِسَابِ

“The work of those who disbelieve is like a mirage which appears to be water to a thirsty man. Though once he reaches it, he finds nothing. Allaah finds him there and concludes his account, and he is expeditious in this regard.” (An-Nur 24:39)

قُلْ هَلْ نُنَبِّئُكُمْ بِالْأَخْسَرِينَ أَعْمَالًا
الَّذِينَ ضَلَّ سَعْيُهُمْ فِي الْحَيَاةِ الدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا


 

“Say: Shall we inform you of those who have suffered the greatest loss? They are those who have deviated on earth while thinking that they have done well.” (Al-Kahf 18:103-104)

Once the veil has been removed and reality becomes apparent, they will realize that they were lost.

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Causes Behind the Increase and Decrease of Eemaan

Author: Shaykh ‘Abdur-Razzaaq al-‘Abaad

Translator: Abu Safwan Farid ibn Abdulwahid Haibatan

Publisher: Al-Hidaayah Publishing & Distribution

Pages: 132


This in-depth study on eemaan is truly an astounding piece of work, mashaAllaah. It succeeds in its depth, comprehensiveness, eloquence, and sheer importance. The subject matter is incredibly relevant and is sure to resonate with all, for which reason this gem of a book should be essential reading for every Muslim.

How fortunate we are to have been blessed with eemaan, and is there any greater blessing than this? Surely it is of the greatest of the blessings of Allaah ta’ala. Yet still we cannot simply be content with merely having eemaan, rather we must work to strengthen and fortify it, as the forces which would cause its decline are many. While we know that eemaan increases and decreases, this book tell us how this occurs in great depth and detail.

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Invisible Doubts

We try to keep our body healthy, and while we know we cannot see bacteria and viruses, if we are told that a certain place might contain them which may make us sick and might even kill us, we would avoid that place to protect our body. Doubts are also invisible at first, but we do not worry about protecting our faith the same way as we do the body. We fail to realize that what we hear and read can later affect our faith. That those same things can lodge onto the heart – creating a sick heart, or even a dead one. We think we can spot all dangers. We can’t. So we stay away to protect our deen from the dangers we cannot identify.

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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 and with contemplation and reflection. The Qur’aan encompasses all the levels of the travellers, 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.

  • Source: Miftaah Daar as-Sa’aadah, page 204 | Ibn Al Qayyim
  • Transcribed from: Causes Behind the Increase and Decrease of Eemaan | Shaykh ‘Abdur-Razzaaq al-‘Abbaad

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The Messenger of Allāh salAllaahu alayhi wasallam described those who trust in Allāh as having two qualities: they seek means and ways of earning their livelihood and have great trust in He Who has full control of all means and ways of provision. Those who possess only one or none of these qualities will acquire failure and utter loss. In contrast, those who seek the legal and lawful ways of earning their sustenance, trust in Allāh and appreciate His bounties whenever they earn them, all the while observing patience during times of hardship and distress, will acquire success and win what they need and covet.

How can those who acknowledge that they are in need of their Lord in all conditions and situations, not trust in Him? How can those who acknowledge that they are helpless and feeble without the help of their Lord, ever stop seeking His help or invoking Him for relief? How can those who are certain that ownership of all affairs rests in Allāh’s Hands, not ask Him for their various needs? How can those who have knowledge of Allāh’s Richness and Most Generous Essence, refrain from seeking His Kindness in all of their matters? How can those who are certain of Allāh’s Mercy, that He is more merciful with His slaves than the mother with her own child, not trust His Judgment? How can those who know that Allāh is Most Wise in all decisions, not feel assured and pleased with all that He decides and destines for them?

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Abu Bakr: His Bravery

‘Ali said: ‘Tell me who is the bravest of men?’ They said, ‘You.’ He said, ‘As for me, I never encountered anyone but that I took my due from him, but tell me who is the bravest of men?’ They said , ‘We don’t know. Who is it?’ He said, ‘Abu Bakr. On the Day of Badr we made a shelter from the sun for the Messenger of Allah, may Allah bless him and grant him peace, and then we said, “Who will be with the Messenger of Allah, may Allah bless him and grant him peace, so that none of the idolaters may fall upon him?” By Allah, none of us drew near except for Abu Bakr who brandished a sword over the head of the Messenger of Allah, may Allah bless him and grant him peace. No one fell upon him but that he in turn fell upon him. So he is the bravest of men.’

‘Ali, may Allah be pleased with him, said: I saw the Messenger of Allah, may Allah bless him and grant him peace, and Quraysh grabbed him. One held him and another threw him down and they were saying, ‘Are you the one who has made the gods into one god?’ By Allah, none of us approached except Abu Bakr, striking this one and restraining that one, and throwing down another saying, ‘Woe to you! Will you kill a man because he says, “My Lord is Allah?”‘ Then ‘Ali raised a cloak which he was wearing and wept until his beard was wet and said, ‘I adjure you by Allah! Is the believer of the people of Fir’awn better or Abu Bakr?’ People were silent. He said, ‘Will you not answer? By Allah, an hour of Abu Bakr is better than a thousand hours of the like of the believer of the people of Fir’awn. He was a man who concealed his iman, and this was a man who was open about his iman.’

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