Tuesday, 24 May 2011

Way of Charity and Kindness:



  1. This is another way that can bring us very close to Allah. The Prophet (PBUH) mentioned that Allah identifies with the poor and those who help the poor and needy they find Allah and they come closer to him.


    "Allah will say on the Day of Judgment, O son of Adam, I was ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant so and so was ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant so and so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink when You are the Lord of the worlds? He will say: My servant so and so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me." (Muslim 4661)

All these are the ways to come closer to Allah. Those who strive in this direction they become the beloved of Allah and they become the people of Paradise:

Thus, then, if he be of those Nearest to Allah, there is for him Rest and Satisfaction, and a Garden of Delights. (Surah Al-Waqi'ah 56 - Verse 88)


Way of Piety and Righteousness:


Taqwa (piety) and righteous deeds also bring us close to Allah. People close to Allah are those who are foremost in doing good things. They want to go ahead of every one in their faith, deeds of charity and goodness. Allah says:

And the pioneers who compete with other (in Faith and righteousness). These will be those Nearest to Allah. (Surah Al-Waqi'ah 56 - Verses 10-11)

Call on your Lord with humility and in private: for Allah loves not those who trespass beyond bounds. Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good. (Surah Al-A'raf 7 - Verses 55-56)

Ways to come closer to Allah


  • This is a way to come to closer to Allah. People close to Allah are those who are most devoted to Allah. They love Allah more than any one and anything. Worship is a very important way of coming closer to Allah. Allah says:


    Nay, heed him not: but bow down in adoration, and bring thyself the closer (to Allah)! (Surah Al Alaq 96 - Verse 19)

  • In a Hadith the Prophet (PBUH) said:

    "..my servant does not come closer to Me with anything more dear to Me than that which I made obligatory upon him. My servant keeps coming closer to Me with more volunteer deeds, until I love him. When I love him, I become His ear by which he hears, his eyes by which he sees, his hand by which he holds and his foot by which he walks. If he asks Me any thing I shall give him. If he seeks My protection I shall grant him My protection… "(Al-Bukhari 6021)


    itsIslam - Articles - Getting Closer to Allah


    "When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calls on Me: let them also, with a will, listen to My call, and believe in Me: that they may walk in the right way." (Surah Al-Baqarah 2, verse 186)

    After mentioning the rules of fasting and significance of the month of Ramadan, Allah says that He is indeed Qarib or close to his servants. Allah, of course, knows His whole creation. He is aware of every one and every thing. He knows the believers and the non-believer. He knows those who are truthful, honest, sincere and righteous and those who are sinners and wrongdoers. But His closeness is a special honor that He grants to special people. Who are those people and how they become closer to Allah and what benefit they draw when Allah comes closer to them?

    The people who become closer to Allah are those who love to be closer to Him. They make an effort to come closer to Allah. Allah then grants them the honor of His closeness. Taqarrub ila Allah, getting closer to Allah or drawing near Allah is thus a very important Islamic value. The Prophet (PBUH) was the closest person to Allah and he used to teach people the way of this closeness.

    We all can try to come closer to Allah and Allah in His glory and majesty can be closer to all of us at the same time. It is possible for every person to draw near to Allah. But we have to make an effort. The question is how to make this effort. In the Qur'an and Sunnah we are given various ways and methods to come closer to Allah. We should try all these ways and may try to excel in one or the other. The possibilities are immense and reward are many.


    itsIslam - Articles - Concept of God in Islam



    It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word "god," which can be made plural, as in "gods," or made feminine, as in "goddess." It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic.

    The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty Creator and Sustainer of the universe, Who is similar to nothing, and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Qur'an, which is considered to be the essence of the unity or the motto of monotheism.


    itsIslam - Articles - Attributes of Allah



    Allah is the proper name of God, however, we know Him generally through His attributes. These attributes describe how Allah manifests Himself to us. God's attributes are innumerable since human intellect cannot possibly comprehend every aspect of the Supreme Being. A Hadith of the Holy Prophet (peace be on him) makes mention of Ninety Nine names of Allah commonly known as Al-Asmaul Husna, the Most Names. In the Holy Quran we read:

    "And to Allah alone belong all perfect attributes. So call Him by these.And leave alone those who deviate from the right way with respect to His Attributes." (7:181)

    "Allah - there is no God but He, the Living, the Self-Subsisting and All-Sustaining. Slumber seizes Him not, nor sleep. To Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that will intercede with Him except by His permission? He knows what is before them and what is behind them; and they encompass nothing of His knowledge except what He pleases. His knowledge extends over the heavens and the earth; and the care of them burdens Him not;and He is the High, the Great." (2:256)

    "Allah is the Light of the heavens and the earth. The similitude of His light is a lustrous niche, wherein is a lamp. The lamp is in a glass. The glass is as it were a glittering star. It is lit from blessed tree - an olive - neither of the east nor of the west, whose oil would well-nigh glow forth even though fire touched it not.Light upon light! Allah guides to His light whomsoever He will. And Allah sets forth parables to men, and Allah know all things full well.This light is now lit in houses with regard to which Allah has ordained that they be exalted and that His name be remembered in them, Therein is He glorified in the mornings and the evenings" (24:36-37)

    "He is Allah, and there is no God beside Him, the Knower of the unseen and the seen. He is Gracious, the Merciful.He is Allah, and there is no God beside Him, the Sovereign, the Holy One, the Source of Peace, the Bestower of Security, the Protector, the Mighty, the Subduer, the Exalted. Holy is Allah far above that which they associate with Him.He is Allah, the Creator, the Maker, the Fashioner. His are the most Beautiful Names. All that is in the heavens and the earth glorifies Him, and He is the Mighty the Wise." (59:23-25)

    Abu Huraira (may Allah be pleased with him) narrated: The Holy Prophet (Peace and Blessings of Allah be upon him) said, "Allah has ninety nine Names, one hundred less one; and who memorized them all by heart will enter Paradise." (Bukhari, The Book of Tauhid)


    Allah Revealed the Truth - Option Given


    "We revealed to you the Book in truth, that you may proclaim it to the world. Whoever decides to be guided by its guidance does so to his own credit. Whoever rejects its guidance does so to his own discredit and you are not a warder over them." (39:41)

    "Let there be no compulsion [or coercion] in religion: Truth stands out clear from error; whoever rejects evil and believes in Allah has grasped the most trustworthy handhold, that never breaks. And Allah hears and knows all things." (2:256)

    "And say: The Truth [has now come] from your Lord: let, then him who wills, believe in it, and let him who wills, reject it." (18:29)

    "And if your Lord willed, all who are in the earth would have believed together. Would you [Muhammad] compel men until they are believers?" (10:99)

    "No person is responsible for the guilt of another. To every person belongs the merit or demerit of what he had wrought… Allah does not charge a person with more than he can bear. Therefore, to everyone belongs the credit or discredit which he had personally earned." (53:38-39, 2:286)

    "Whoever guides himself by Our revelation does so to his own credit. Whoever goes astray does so to his own peril. Nobody will be responsible for another's deeds, and We will not judge but after a messenger sent [to proclaim and warn] … Whoever does good will have that good reckoned for him. Whoever does evil will have that evil marked against him. Your Lord commits no injustice to His servants." (17:15, 41:46)

    "Say: You are not accountable for our crimes; nor are we for the evil you do… On the Day of Judgment, no person will of any avail to another, neither for good nor for ill. Those who committed injustice will be assigned to the Fire which they denied." (34:25,42)

    "Say: Are those who know equal with those who know not? But only men of understanding will pay heed." (39:9)

    "There is not an animal in the earth nor a flying creature flying on two wings, but they are community like unto you. We have neglected nothing in the Book. Then unto their Lord they will be gathered." (6:38)

    "Allah has made what is in the heavens and on the earth subservient to you… And He has made subservient to you the sun and the moon, predetermined in their orbits, and the day and the night… It is Allah Who made you His trustees on earth… Can you not see that Allah made all that is on earth subservient to you?" (14:33, 31:29, 35:39, 22:65)

    Allah was the God-in-Chief of the Pagan Arabs:

    "If indeed you ask them (the pagan Arabs) who has created the heavens and the earth and subjected the sun and the moon (to His Law), they will certainly reply, 'Allah'… And if indeed you ask them Who it is that sends down rain from the sky, and gives life therewith to the earth after its death, they will certainly reply, 'Allah!'" (29:61,63; similar message is found in 31:25; 39:38; 43:9)

    "And those unto whom they (the pagan Arabs) call instead of Him (Allah) possess no power of intercession, … And if you ask them who created them (gods of the pagans and pagans themselves), they will surely say, 'Allah!'" (43:86,87)


    Allah, the Sustainer, the Cherisher, the Lord (Al-Rabb)

    "Everything We have created and prescribed for its measure, its character and destiny…No creature creeps on earth but Allah provides for it its sustenance. He knows its purpose and destiny. For it is He Who prescribed them in His eternal order…The sun rises and sets traversing its orbit exactly as the Almighty, the All Knowing has ordained. And the moon passes regularly through its phases, returning to its original thin crescent form. Neither sun nor moon overtakes the other; neither night nor day deviates from their preordained courses. Each moves in the orbit Allah has ordained for it. (54:49, 11:6, 36:38-40)

    In the Qur'an, the name Allah is used more than 2,600 times and His attribute, Al-Rabb (the Lord, the Cherisher, the Sustainer), has been used over 1,000 times.

    Allah Revealed the Truth - Option Given

    "We revealed to you the Book in truth, that you may proclaim it to the world. Whoever decides to be guided by its guidance does so to his own credit. Whoever rejects its guidance does so to his own discredit and you are not a warder over them." (39:41)

    "Let there be no compulsion [or coercion] in religion: Truth stands out clear from error; whoever rejects evil and believes in Allah has grasped the most trustworthy handhold, that never breaks. And Allah hears and knows all things." (2:256)

    "And say: The Truth [has now come] from your Lord: let, then him who wills, believe in it, and let him who wills, reject it." (18:29)

    "And if your Lord willed, all who are in the earth would have believed together. Would you [Muhammad] compel men until they are believers?" (10:99)

    "No person is responsible for the guilt of another. To every person belongs the merit or demerit of what he had wrought… Allah does not charge a person with more than he can bear. Therefore, to everyone belongs the credit or discredit which he had personally earned." (53:38-39, 2:286)

    "Whoever guides himself by Our revelation does so to his own credit. Whoever goes astray does so to his own peril. Nobody will be responsible for another's deeds, and We will not judge but after a messenger sent [to proclaim and warn] … Whoever does good will have that good reckoned for him. Whoever does evil will have that evil marked against him. Your Lord commits no injustice to His servants." (17:15, 41:46)

    "Say: You are not accountable for our crimes; nor are we for the evil you do… On the Day of Judgment, no person will of any avail to another, neither for good nor for ill. Those who committed injustice will be assigned to the Fire which they denied." (34:25,42)

    "Say: Are those who know equal with those who know not? But only men of understanding will pay heed." (39:9)

    "There is not an animal in the earth nor a flying creature flying on two wings, but they are community like unto you. We have neglected nothing in the Book. Then unto their Lord they will be gathered." (6:38)

    "Allah has made what is in the heavens and on the earth subservient to you… And He has made subservient to you the sun and the moon, predetermined in their orbits, and the day and the night… It is Allah Who made you His trustees on earth… Can you not see that Allah made all that is on earth subservient to you?" (14:33, 31:29, 35:39, 22:65)

    Allah was the God-in-Chief of the Pagan Arabs:

    "If indeed you ask them (the pagan Arabs) who has created the heavens and the earth and subjected the sun and the moon (to His Law), they will certainly reply, 'Allah'… And if indeed you ask them Who it is that sends down rain from the sky, and gives life therewith to the earth after its death, they will certainly reply, 'Allah!'" (29:61,63; similar message is found in 31:25; 39:38; 43:9)

    "And those unto whom they (the pagan Arabs) call instead of Him (Allah) possess no power of intercession, … And if you ask them who created them (gods of the pagans and pagans themselves), they will surely say, 'Allah!'" (43:86,87)

    Article Contributed by: itsIslam Staff


    Allah the Creator

    "Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and We made every living thing from water? Will they not then believe?" (21:30)

    "And He it is Who created the night and the day, and sun and the moon. They float each in an orbit… And from among His signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really) worship Him." (21:33, 41:37)

    "He has created man: He has imparted unto him articulate thought and speech. [At His behest] the sun and the moon run their appointed courses; the stars and the trees prostrate themselves [before Him]. And the skies has He raised high, and has devised [for all things] a measure, so that you [too, O men,] might never transgress the measure [of what is right]: weigh, therefore, [your deeds] with equity, and cut not the measure short!" (55:3-9)

    "It is Allah Who created everything in the best of form…It is He Who created and perfected all things." (32:7, 87:2)

    "It is Allah Who created life and death that you may prove yourself worthy in your deeds." (67:2)

    "Such is Allah, your Lord. There is no god except Him, the Creator of all things, so serve Him. And He takes care of all things." (6:102)

    "He is the Cleaver of the daybreak, and He has appointed the night for stillness, and the sun and the moon to run their appointed courses: [all] this is laid down by the Will of the Almighty, the All-Knowing." (6:96)

    "Allah is He Who created seven heavens and of the earth a similar number. Through the midst of them (all) descends His command: that you may know that Allah has power over all things, and that Allah comprehends all things in (His) knowledge." (65:12)

    "He it is Who has made the sun a [source of] radiant light and the moon shining [surface], and has determined for it phases so that you might know how to compute the years and to measure [time]. None of this has Allah created without [an inner] truth. Clearly does He spell out these messages unto people of [innate] knowledge." (10:5)

    "Allah has indeed made all things in heaven and earth subservient to humankind; it is all from Him. Lo! Herein verily are portents for people who reflect." (45:13)

    Attributes of Allah

    Muslims talk about ninety-nine attributes of Allah; a few are given in the following verses of the Qur'an.

    "And He is the Mighty, the Wise. His is the Sovereignty of the heavens and the earth; He gives life and He gives death; and He is able to do all things. He is the First and the Last, and the Outward and the Inward; and He is the Knower of all things." (57:1-3)

    "Allah is He, than Whom there is no other deity. He knows (all things) both secret and open; He, Most Gracious, Most Merciful. Allah is He, than Whom there is no other deity; the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they attribute to Him. He is Allah the Creator, the Evolver, the Bestower of Forms (and Colors). To Him belong the Most Beautiful Names: Whatever is the heavens and on earth, do declare His Praise and Glory; and He is exalted in Might, the Wise." (59:22-24)

    "Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtakes Him. Unto Him belongs whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedes with Him save by His permission? He knows that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includes the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous." (2:255)

    "The Originator of the heavens and the earth!" (6:101)

    "The Beneficent, the Merciful: Owner of the Day of Judgment. (1:3-4)

    "Say: Call upon Allah, or call upon Ar-Rahman: by whatever name you call upon Him, (it is well): For to Him belong the Most Beautiful Names." (17:110)

    "And you seek the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful." (73:20)

    "The revelation of this Book is from Allah, Exalted in Power, Full of Knowledge, Who forgives sin, accepts repentance, is strict in punishment, and has a long reach (in all things). There is no god but He: to Him is the Final Goal." (40:2-3)

    itsIslam - Articles - Allah the Creator and Lord of the universe



    Allah is the name of the true One God in the Arabic language. In the Hebrew language His name is Eloh, Elohim for respect. It is well known that when a word is borrowed from one language to another, its spelling and pronunciation is often altered. It is, therefore, reasonable to say that Eloh and Allah are names of the same Deity of Abraham believed by the three monotheistic religions of Judaism, Christianity and Islam. Islam is the most rigorously monotheistic religion among the three dedicated to the worship of Allah, never seen by a human eye.

    Who is Allah? The translation of verses from the Qur'an are given to answer this question. References of the verses are given in brackets, the number before the colon represents the Surah (chapter) and the following number represents the verse number.

    Allah, the One Only:

    • "Proclaim: Allah is One. Allah is Eternal. He neither begets nor was begotten." (112:1-4)

    • "Nothing is like unto Him." (42:11)

    • "If there were therein Gods besides Allah, then verily both (the heavens and the earth) would have collapsed into disorder and chaos. Glorified be Allah, the Lord of the Throne,
      transcendent beyond all they ascribe unto Him.
      " (21:22)

    • "Sight can never reach Him; His sight reaches all things." (6:103)

    • "And proclaim: Praise be to Allah, Who has not taken unto Himself a son, and Who has no partner in the Sovereignty, nor has He (need for) any protecting friend through dependence. (17:111)

    • "Allah! There is no God save Him." (3:2, 2:255)

    • "Is there any God beside Allah? Nay, but they are folk who ascribe equals (unto Him)!" (27:60).

    • "Is there any God beside Allah? Nay, but most of them know not." (27:61)

    Ist April Fool Truth


    Assalamu'Alaikum Wa Rahmatullahi Wa Barakathuh

    Most of us celebrate April fool day every year and fool each other. Isn't it? But how many of us know the bitter facts hidden behind it. It was around a thousand years ago that Spain was ruled by Muslims. And the Muslim
    power in Spain was so strong that it couldn't be destroyed. The Christians of the west wished to wipe out Islam from all parts of the world and they did succeed to quite an extent. But when they tried to eliminate Islam in Spain and conquer it, they failed. They tried several times but never succeeded.
    The unbelievers then sent their spies in Spain to study the Muslims there and find out what was the power they possessed and they found that their power was TAQWA.
    The Muslims of Spain were not just Muslims but they were practicing Muslims.

    They not only read the Quran but also acted upon it.
    They also said no to music, they said no to beer, wine and all the other things forbidden in Islam.
    If they read about Hijab in the Holy Quran they practiced it too unlike most of us today. (Faith without Practice is disastrous-Hadith), so let us join hands and promise to become true practicing Muslims.

    When the Christians found the power of the Muslims they started thinking of strategies to break this power. So they started sending alcohol and cigarettes to Spain, free of cost. This technique of the west worked out and it started weakening the faith of the Muslims in particular the young generation of Spain. The result was that the Catholics of the west wiped out Islam and conquered the entire Spain bringing an end to the EIGHT HUNDRED LONG RULE OF THE MUSLIMS in Spain. The last fall of the Muslims was the Grenada (Ghornata) fall which was on the 1st of April.
    From that year onwards, every year they celebrate April fools day on the 1st of April, celebrating the day, they made a fool of the Muslims. They did not make a fool of the Muslim army at Gharnatah only, but of the whole
    Muslim Ummah. We, the Muslims, were fooled by the unbelievers. They have a reason to celebrate April fool day, to keep up the spirit.

    Dear brothers and sisters why are we celebrating our own foolishness, our own downfall, why?

    The answer is due to ignorance, right? When we join in this celebration, we do so out of ignorance. If we had known about it, we would never have celebrated our own downfall.

    Now that we are aware of it, let us promise that we shall never celebrate this day.

    We should learn our lesson from the people of Spain, and we should try to become practicing Muslims, never to let anybody weaken our faith.

    Create an awareness to your friends about this article it is a true fact and prove that...

    Traps of Iblees - Soul Purification - Islamic Articles



    If he despairs of enticing him with the first evil, and if this person is one of those for whom it was written that he would be a Muslim in his mother's womb, Iblees tries the second class of evil.

    This is bid'ah (innovation). Iblees loves Bid'ah more than debauchery and disobedience because the harm of Bid'ah is in the essence of the religion. Moreover, it is an unrepentable sin and is against the call of the messengers and is a call to a message different from the one conveyed by Ar-Rasool. Bid'ah is a gate to Kufr and Shirk. Therefore, if Iblees gains the performance of Bid'ah from a person and makes him one of the people of Bid'ah, he also becomes one of his agents and a caller of his.

    If Iblees fails and is unable to trap Al-'Abd at this class, and if he is one of those who were granted by Allah the gift of As-Sunnah and hatred of the people of Bid'ah and error, he proceeds to the third class of evil, which is the class of major sins in their various forms.

    Iblees is very covetous of letting a person fall into major sin, especially if he is a scholar who is followed. Iblees is covetous of that, so that he may repel people from him and spread his sins and disobedience amongst the people. He uses some people as his agents to spread this person's sins under the false pretence that this will help them to get closer to Allaah. But in fact this person is the deputy of Iblees without knowing it. For those who would like abomination to be spread amongst the believers there is a great torment in this life and in the Hereafter especially if they take charge of spreading about enormities, not out of advice, but by obeying Iblees and being his agent. All this is to repel people from the Scholar and from his benefit.

    Furthermore, the sins of this person (scholar), even if they reach the sky, are less to Allah than the sins of those who would like to spread his sins about. The scholar's sins are wrongdoing to himself. If he seeks forgiveness from Allah and repents, Allah will accept his repentance, and He will change his bad deeds to good deeds. However, the sin of those who spread about abominations are doing wrong to the believers by looking for their mistakes and by intending to expose them. Allah is in close observation, and He knows about this ambuscade. Nothing hidden in the chest or soul is hidden to Allah.

    If Iblees is unable to snare Al-'Abd at this degree he moves him to the fourth class, or the minor sins. These sins may ruin a person if they accumulate. That is why Ar-Rasool (sallallaahu 'alaihi wa sallam) said, Be aware of the minor sins, because the simile of the minor sin is like the people who went to a desert. Then he (sallallaahu 'alaihi wa sallam) mentioned a Hadeeth the meaning of which is that every one of them brought a stick of wood until they had kindled a huge fire (just as the minor sins add up little by little until they become a major sin). The person continues taking the matter of minor sins easily until he considers them inconsequential. Therefore, a person who commits major sins but fears their effect is in a better condition than he is.

    If the Al-'Abd has prevented Iblees from trapping him at this level, he moves him to the fifth level. The fifth level is to occupy him with permissible things that do not gain him reward or punishment. However, the punishment of this level is caused by passing the reward missed by being occupied with these deeds.

    If Al-'Abd has kept Iblees from succeeding at this level, and if he is careful about his time, being covetous with it, knows the value of moments, and knows the value of what comes of comfort or torment, Iblees transfers him to the sixth level. The sixth class is to occupy him with deeds of lesser reward to keep virtue away from him and to prevent him from attaining the reward of the favoured deed.

    Therefore, he orders him to do a good action with less reward if that includes leaving a better action. Very few people are aware of this. Because if a person feels a strong urge to some kind of obedience, he does not doubt that it is true obedience and that he is getting closer to Allah. He never thinks that this call is from Iblees because he believes that Iblees never calls one to do good. Therefore, he thinks that this call is from Allah.. Actually he is excused because he never knew that Iblees would call one to seventy doors of good deeds either to get him to one door of evil or to let a better deed than these seventy deeds pass away from him.

    This cannot be known except by a light from Allah, a light he instils in the heart of Al-'Abd. The source of this type of knowledge is following the way of Ar-Rasool (sallallaahu 'alaihi wa sallam) and taking care of the levels of deeds with Allah, the deeds of His favoured ones, the deeds more pleasing to Him, and those more beneficial to Al-'Abd, and deeds that have more Naseehah (guidance) from Allah, His Rasool, His Book, and His believing worshippers. No one has this type of knowledge except the inheritors of Ar-Rasool (sallallaahu 'alaihi wa sallam), his deputies in the Ummah, and his successors on earth. In addition, most of the creation is screened from this. This call does not come to their hearts. Allah gives His favour to whomever He wills from among His worshippers.

    If Al-'Abd prevents Iblees from trapping him at any of these six levels, and if it becomes difficult for Iblees, he empowers his party of jinn and human beings with different kinds of harm, imputing disbelief to him, calling him midguided and an innovator, warning people against him, and intending to weaken him and to disturb his heart. Iblees, by using this method, tries to confuse this person's thinking and tries to prevent people from benefiting from him.

    Therefore Iblees expends his utmost effort to empower the defenders of falsehood, from human beings and from jinn, against him. Then the believer is at war until death. Whenever he gives up, he is hurt or is taken captive. Hence the believer is in Jihad until he meets with Allah.

    Finally, I hope you take note of this chapter and think about its great benefit. Moreover, make this knowledge your balance to weigh people and deeds. This shows you some universal realities and the level of people. Allah is the one from whom I seek aid, and on Him I depend.


    The Life of This World - Soul Purification - Islamic Articles



    This world is one big attraction, making those who are in reality are meager and full of weakness look strong and mighty, making those who are ignorant seem intelligent, and portraying those who have been misguided and enslaved to their own desires as being the most guided of people.

    Know, that no one lives in this dunya except that he will be eaten by it in its entirety or will leave bruised and scarred except for those whom Allah (Subhaanahu wa ta’aala) has mercy upon. Hassan al Basari (Rahimahullah) had some wise words concerning the dunya when he said: "So beware of this land (the dunya) that is falling down and is misleading and deceiving, being decorated by its deceit and having eluded (others) by its delusion, and having killed its people with its hopes. It looks forward with anticipation towards the one who proposes to it for marriage. Hence it becomes like the unveiled bride -all the eyes are looking towards it, and the souls are in love with it, and the hearts are captivated by it."[1] Indeed he was true in his words, as we are all guilty of the crime of being deceived by the dunya with its beauty and glamour. Some of us were fortunate to get out, al hamdulillah, while others have wandered off into the everlasting dark tunnel that had no light at its beginning and has no light at its end, and the only thing that will allow him to leave is death itself. Refuge is sought with Allah (Subhaanahu wa ta’aala) from such an evil ending.

    And know for a fact that no matter how much good you may see in this dunya, in reality it is just a wolf dressed in sheep’s clothing. Had there been any good in it, then Allah (Subhaanahu wa ta’aala) would have made it a place of reward, and place of dissension of His mercy. But rather Allah (Subhaanahu wa ta’aala) only sent one of His mercies upon the earth through which we are kind to one another, and rather has made it a place of trial and tribulation and a true prison for the believer. Likewise, had there been good in it we would have seen the Prophet (Salla Allahu ‘alayhee wa Sallam) being attached to it and living in its luxuries but rather he sacrificed it all with full certainty in that which will come after is better and everlasting. Thus, he (Salla Allahu ‘alayhee wa Sallam) said: "The dunya is cursed. Cursed is all that is in it except for the remembrance of Allah, and that which resembles it, a scholar, and a student (of knowledge)." [2] So do we need anymore proof that this dunya is an end less pit for the one who is not careful and falls into it?

    One of the most beautiful words ever uttered were at the end of a seerah lecture where the speaker said referring to the Prophet (Salla Allahu ‘alayhee wa Sallam) "He had the world at his feet, yet not a dinar to his name." Indeed that’s what true zuhd (asceticism) and taqwaa (piety) is, having the dunya bestowed upon you from every angle imaginable and sacrificing it for the noble face of your creator and sustainer, truly noble attribute that most have lost, except those who have been encompassed by the mercy of Allah (Subhaanahu wa ta’aala). So let us abandon this dunya and its temporary beauty for the joys, which will last for eternity. Let us be the children of the aakhirah and not of the Dunya as 'Ali (Radiya Allahu ‘anhu) said: "Verily the dunya is coming to an end, and the aakhirah is coming to a beginning and they both have children. So be children of the aakhirah and don’t be children of the dunya. For verily today there is action with no account and tomorrow there’s account with no action." [3] So let us wear the garments of Imaan (belief) and Taqwaa (piety) as they are the only true garments the cover the 'awrah, and are the only protection from the tribulations of the dunya. Like Allah (Subhaanahu wa ta’aala) said "And take provision, verily the best of provisions is at-Taqwaa" [4] and as He (Subhaanahu wa ta’aala) says, "Verily for the Muttaqeen (people of Taqwaa) is success (paradise)" [5] and as He (Subhaanahu wa ta’aala) says, "Indeed successful are the believers" [6] and as he (Subhaanahu wa ta’aala) says, "Verily those who believe and do righteous deeds will have the gardens of al-Firdous (the loftiest form of paradise)." [7] May Allah (Subhaanahu wa ta’aala) make us of these people. Aameen.

    Lastly, before I end off I leave you with the words of the Prophet (Salla Allahu ‘alayhee wa Sallam) "Every man starts his day being a vendor of his soul, either freeing it or bringing about its ruin." He who enslaves his soul to Allah has indeed liberated it and he who enslaves his soul to his whims and desires then let him prepare for a marriage to captivity till death do you part. Proving this point is the statement of the 'Allaamah of raqaaiq Ibn ul-Qayyim (Rahimahullah), "Verily the life of man is in the life of his heart and his soul. And there is no life in the heart except by knowing its creator, having love for him, worshipping him solely, turning to him in times of need, and seeking tranquility with His remembrance. And he who loses this life has lost all good. Even if he attempts to substitute (this loss) with all that is in the world. For verily not even all of the world together would be able to replace this life. And verily for everything that a slave loses there is a substitute, but the one who loses Allah will never find anything to replace Him." [8]

    So take these two sayings, read them, understand them, and implement them to the best of your ability, and know, without a doubt, that Allah (Subhaanahu wa ta’aala) is the one who grants success.

    The statement of Fudayl bin `Iyyad (Rahimahullah), "Man's fear of Allah is equal to his knowledge of Him and his renunciation of worldly pleasures is equal to his desire in the Hereafter." [9] Secondly, the advice of Sufyan ath-Thawree (Rahimahullah), "Work for the sake of this life within the extent of your stay in it, and for the Hereafter within the extent of your stay therein." [10]

    And Allah (Subhaanahu wa ta’aala) knows best.

    May Allah (Subhaanahu wa ta’aala) make us of those people who benefit from admonition and of those who when they are given are thankful, when tested are patient, and when sin are repentful (as these are the keys to success in this dunya and the aakhirah). Aameen.

    Completed on the 3rd day of Safar 1424 A.H.

    By the Slave of Allah, the one most in need of His mercy

    Abu ‘Abdir Rahman Mohammad Al Kanadi

    Al Madeenah An-Nabaweeyah



    [1] Related by Abu Nu’aym in Al Hilyah (2/135-136)

    [2] Related by Tirmidhi, Ibn Maajah, and Bayhaqi. The wording is taken from Shaikh al-Albaani’s Saheeh at-Targheeb wat-Tarheeb (1/34).

    [3] Related by Ibn ul-Qayyim in Ad Daa’ wad-Dawaa- Fasl 15.

    [4] Surah Al-Baqarah (2), Ayah 197.

    [5] Surah An-Nabaa (78), Ayah 31.

    [6] Surah Al-Mumi’noon (23), Ayah 1.

    [7] Surah Al-Kahf (18), Ayah 107.

    [8] Related in Ibn ul-Qayyim’s Ad Daa’ wad-Dawaa- Fasl 49.

    [9] Related in Abdul-Malik Al-Qasim’s Life is a Fading Shadow, (Dar-us-Salam).

    [10] Ibid.


    The Indispensable Need for Allah - Soul Purification - Islamic Articles




    Ibn al-Qayyim defines the reality of this lack of the necessary means of subsistence in the following manner, 'That you are not for yourself and that nothing from you is for yourself in the sense that you are in entirety for Allah; if you are for yourself then you will find a prosperity and self-dependency that negates this destitution.' He then said, ' True poverty is to be in continuous need of Allah in every circumstance and that a slave bears witness in every internal and external atom of his to a complete need for Allah, the Most High, from every angle' [4].

    This incessant need for Allah requires the slave to strip his heart of all its whims and desires and to turn to his Lord with the sum of his being, humble himself before Him, submit to His commands and prohibitions and affix his heart with His love and obedience.

    Allah says, 'Say (O Muhammad) "Verily, my prayer, my nusuk, my living, and my dying are for Allah, the Lord of the worlds. He has no partner, and of this I have been commanded, and I am the first of the Muslims".' [5] One interpretation of the work nusuk is the concern for one's inner self and expulsion of all save Allah from one's heart. [6]

    A close consideration of the various types of acts of worship enacted in one's heart and limbs reveals this state of need as being a common quality within them all. A slave's measure of his need for Allah enacted in these acts of worship determines the extent of effect these acts have on his heart as well as their overall benefit for him in this world and the Hereafter.

    Consider the act of prayer; a Muslim's greatest physical act of worship, the believing servant stands before his Lord with serenity, he is fearful, humble and lowers his head. He fixes his eyes at the place of prostration and begins with the phrase, 'Allah is greater [Allah Akbar]'. This indicates so clearly one's glorification of Allah alone and forsaking of all circumstances, wealth and societal positions; everything and anything but Allah. Two superior positions expressing helplessness and need occur when a slave tilts his head further down assuming a bowing position and when he begrimes his forehead in prostration calling upon Allah and turning to Him. Bowing is the place for glorifying Allah whereas prostration is the place for beseeching Allah; the messenger of Allah said, 'As for bowing, glorify your Lord when in that position and as for prostration, exhort your efforts in supplication, for it is very possible that you may be answered.' [7]

    This is exemplified in the Prophet's practice; when bowing he would sometimes say, 'O Allah, to You I have bowed, in You I have believed and to You I have submitted. My hearing, sight, mind, bones, tendons and what my feet carry are humbled before You.' [8] Ibn Rajab comments, 'This is an indication that the Prophet's humbleness when bowing is manifested in all of his limbs, the greatest of them being the heart which is their king…a servant's expression of humility and reverence for Allah comes to perfection when at the time of being humbled before Him during the act of bowing and prostration one describes his Lord with attributes of magnificence, grandeur, greatness and loftiness; it is as if he is saying, “Meekness and reverence is my depiction whereas loftiness, greatness and grandeur is yours”.' [9]

    This dignified level that the heart arrives at is the secret of its vitality and the foundation of its devotion for its Lord. A servant can develop this neediness through two matters: (i) realisation of the greatness and might of the Creator and (ii) realisation of the weakness and incapacity of creation.

    Concerning the first matter, the more a slave gains in knowledge of Allah and of His names and attributes the greater will be his need for Him and his humility before Him. Al-Fudayl Ibn 'Iyad said, 'The reverence a servant holds for Allah is dependent on how well-acquainted he is with Him' [10]. Reflecting on the verses of the Quran and narrations [ahadith] that mention Allah's most beautiful names and most lofty attributes causes one's heart to be taken aback out of veneration of the Lord, and awe of His power and omnipotence.

    Allah says, 'Allah! None has the right to be worshipped but He, the Ever Living [al-Hayy], the Self-Sustaining Who sustains and protects all that exists [al-Qayyum]. Neither slumber nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who can intercede before Him except with His permission? He knows what happens to them (i.e., His creatures) in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His footstool [kursi] extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them both. And He is the Most High [al-'Aliyy], the Most Great [al-'Adhim].' [11]

    He also says, 'They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him!' [12] Abdullah Ibn 'Umar, may Allah be pleased with him, relates that Allah's Messenger said, 'Allah will fold the Heavens on the Day of Judgment and then He would take them by His right hand and say: “I am the King; where are the haughty ones? Where are the proud ones?” He will then fold the earth with His left and say: “I am the King; where are the haughty ones? Where are the proud ones?' [13]

    Ibn al-Qayyim writes, 'The Quran is Allah's speech and Allah makes Himself known to His servants through His attributes. At times He is revealed clad in awe, greatness and sublimity causing necks to bow, souls to subdue and voices to still and so pride dissolves just as salt does in water. On other occasions He is revealed with qualities of beauty and perfection, and He possesses perfect names, beautiful attributes and beautiful actions which signify a perfect essence. This causes love of Him to exhaust all the potency for love found in a servant's heart. This is of course according to the comprehension a servant has of His beautiful and perfect qualities. So His servant becomes bare of all save love for Him; when someone or something else desires this love to be directed towards it, his heart and interior refuse that outright'.

    He then said, 'The summary of this is that He, may He be glorified, acquaints Himself to His slave at times with attributes of a deity [14] and at other times with attributes of a lord [15]. Being cognisant and observing His divine attributes necessitate an exclusive love; a longing to meet Him; a state of intimacy and bliss with Him; happiness in serving Him; competing in attaining His nearness; gaining His affection through obedience; constant remembrance of Him; fleeing from all of creation towards Him and that He alone and none else becomes his sole desire and intent. Being cognisant and observing His lordly attributes necessitate one to rely upon Him, need Him, seek His help, and be humble, reverent and subjugated before Him.' [16]

    As for realising one's inadequacy and inability, whoever truly knows the position of his own self and that with all the status, authority or wealth that can be acquired he still remains weak and with no definitive control will appreciate his insignificance, his pride will disappear, his limbs will humble and his need for His Master will greaten. He will seek refuge in his Lord and plead profusely before Him. Allah says, 'So let man see from what he is created! He is created from a fluid gushing forth. Emerging from between the backbone and the ribs. Verily, Allah is able to bring him back (to life)! The Day when all secrets will be examined. Then man will have no power, nor any helper.' [17]

    Ibn al-Qayyim focuses on both of these matters saying, 'Whoever possesses total exaltation of Allah [al-Haqq] in his heart will find disobeying Him to be very grave because disobeying the Most Great [al-'Adhim] is not like disobeying one less than Him. Whoever recognises his soul's status and reality, its essential need for its true Master for every moment and breath he takes and its intense requirement for Him, the crime of disobeying One whom he has persistent need for at all times will be considered to be severe indeed. Furthermore, if he realises his soul's insignificance whilst recognising the immense standing of whom he disobeys the crime will bear heavy on him and he will embark upon ridding himself of such.' [18]

    Feeling in need of Allah therefore encourages steadfast adherence to piety and obedience. To help us develop this need within ourselves and cause it to flourish we shall, in a forthcoming article, take a look at key signs indicating the existence of this need within a servant.


    The Importance and Merit of Making Dua - Soul Purification - Islamic Articles



    Allah is the Glorious and the Mighty, the answerer of every person in need and every person with a request. Indeed Allah is free of all wants, and He is answerable to non. We have no other god, but Him, whilst He has many servants other than us. Indeed Allah has revealed:

    "O mankind! It is you who stand in need of Allah, but Allah is Rich (Free of all wants and needs), Worthy of All Praise." [Qur'an 35:15]

    So to fulfill our needs and wants, we must call on Him. Making Du'a to Allah, is a recognition of our weakness and His greatness. The Prophet had said: "Ask Allah for everything, even the lace of your shoes. If Allah does not provide, it will never be available."  [Ibn al-Sunni, no. 349 - hasan. Supported by at-Tirmidhi 4/298 and others.]

    And let not there be anyone who says: "... my Lord won't answer my prayer, because of this and that.. or because of so and so..". No! Indeed Allah is the Most Generous King. Is there anyone who met a king, and praised and glorified him, and then asked, yet the request was not granted? So what about Allah, the King of the Heavens and the Earth - who has total control over your life, your wealth and your future. Why would He not grant you your request?

    Indeed, our beloved Prophet had said: "Verily your Lord is the One modest and Generous, and when His servant raises his hands to Him in supplication, He is diffident (in some wordings, shy or hesitant) from returning them empty."  [Ahmad, Abu Dawud and at-Tirmidhi - Hasan]


    The Evil of Craving for Wealth and Status - Soul Purification - Islamic Articles



    There is nothing more to chasing after wealth than the wastage of a person's noble life for that which has no value. Instead he could have earned a high rank (in Paradise) and everlasting bliss, but he lost this due to his craving after provision - which had already been assured to him and allotted to him, and it was not possible for anything to come to him except what was decreed for him - then on top of this he does not benefit from that, but rather abandons it and leaves it for someone else.

    He departs from that and leaves it behind so that he will be the one held accountable for it, yet someone else benefits from it. So in reality he is only gathering it for someone who will not praise him for that, whilst he himself goes on to One who will not excuse him for that - this itself would indeed be enough to show the blameworthiness of this craving.

    The person who has this craving wastes his valuable time and engages himself in that which is of no benefit to himself - in journeying and exposing himself to dangers in order to amass that which will only benefit someone else, so it is as is said:

    "So one who spends his days in gathering wealth

    Out of fear of poverty - then he has achieved only poverty."

    It was said to a wise man, "So and so has amassed wealth," so he said, "Then has he amassed days in which to spend it?" It was said, "No." So he said, "Then he has amassed nothing!"

    It was also said in some narrations from the People of the Book, "Provision has already been allotted and the one greedy for wealth is deprived. Son of Aadam! If you spend your life in seeking after this world then when will you seek after the Hereafter?" "If you are unable to do good deeds in this world, then what will you do on the Day of Resurrection?"

    Ibn Mas`ood, radiyallaahu `anhumaa, said, "Certain faith (yaqeen) is that you do not make the people happy by angering Allaah, and that you do not envy anyone for that which Allaah has provided, and that you do not blame anyone for something which Allaah has not given you - since provision will not be brought on by a person's craving after it, nor will it be repelled by a person's disliking it. Indeed Allaah through His Justice has made joy and happiness dependant upon having certain faith and contentment, and He has made worries and sorrow spring from doubt and displeasure."

    One of the Salaf (predecessors) said: "Since predecree (qadr) is a reality then craving is futile. Since treachery exists in people's characters then trusting everybody is to expose oneself to humiliation. Since death awaits everybody, then being satisfied with this world is foolishness."

    `Abdul-Waahid ibn Zayd (from the successors of the Taabi`een of Basrah, died after 150H) used to swear by Allaah that a person's craving after this world was more fearful to him than his worst enemy. He also used to say, "O my brothers! Do not grow up craving after his riches and increase in earnings or wealth, rather look upon him with the eye of one who detests that he is preoccupying himself with that which will cause his ruin tomorrow in the Place of Return - and is proud with that." He also used to say, "Craving is of two types: Craving which is an affliction and craving which is beneficial. As for the craving which is beneficial, then it is one's desire for that which is obedience to Allaah, and as for the craving which is an affliction then it is a person's craving after this world."

    Craving after this world torments a person, he is preoccupied and does not attain joy or pleasure whilst amassing - since he is preoccupied. He does not find time - due to his love of this world - for the Hereafter, and is preoccupied with that which will perish and forgets that which will abide and remain.

    In this regard a person said,

    "Do not envy a brother who craves after riches -

    rather look upon him with aversion.

    Indeed the one who craves is preoccupied with his

    wealth from having any happiness due to his belongings."

    Someone else said in this regard:

    "O gatherer and miserly one being watched closely by time

    which is wondering which of its doors it should close.

    You have gathered wealth, but think have you gathered for it -

    O gatherer of wealth - days in which you can spend it.

    Wealth is hoarded away with you for those who will inherit it -

    The wealth is not yours except on the day when you spend it.

    Satisfaction is for the one who settles in its neighbourhood

    And in its shade he finds no worries to disturb him."

    A wise person wrote to a brother of his who desired this world: "To proceed, you have become one who craves after this world. It will serve you whilst taking you away from it with accidents, illnesses, calamities and infirmity. It is as if you have not seen one who craves prevented from what he desires, nor one who shuns this world granted provision, nor one who died despite having great wealth, nor one who is fully satisfied in this world with a small amount."

    A desert Arab rebuked a brother of his for covetousness, saying, "O my brother you are a seeker and one sought. You are being sought by One whom you cannot escape, and you are seeking that for which you have been sufficed. O brother, it is as if you have not seen one who craves being prevented, nor one who shuns the world being granted provision."

    A wise man said, "The people who have the greatest degree of restlessness are the envious, those who have the greatest degree of happiness are the contented. Those who persevere most through suffering are those who are covetous. Those who have the simplest and most pleasant life are those who most strongly refuse this world. The one who will suffer the greatest regret is the scholar whose actions contradict his knowledge."


    The Disease of Kibr - Soul Purification - Islamic Articles

    The second characteristic that everyone has to be cautious of, but especially those people who are studying the `ilm, who have been given by Allaah (subhaanahu wa ta`aalaa), who have been blessed by Allaah (subhaanahu wa ta`aalaa) to have knowledge and to be making da`wah, these people have to be very careful about a disease that comes to people of this nature many times, unfortunately, and this is the disease of kibr, of arrogance and pride. And sometimes the way this is reflected is where the person refuses and does not want anyone to correct him, or at least he will not accept correction from certain people. He may accept correction or be told that he is wrong by someone who is from his group, someone who is a close friend of his, but anybody else, he will look down upon anyone else, and he will not accept any kind of criticism from anybody else, and this is kibr. This is pride and arrogance, as described in the hadeeth of the Prophet (sallallaahu `alayhi wa sallam). The Prophet (sallallaahu `alayhi wa sallam) said that no one who has even a mustard grain seed weight of kibr in his heart, no one who has this in his heart will enter Jannah.

    Someone asked the Prohpet (sallallaahu `alayhi wa sallam), he said that a man loves to have nice clothing on, put nice shoes., and he understood this is may kibr; the Prophet (sallallaahu `alayhi wa sallam) said, "Allaah is beautiful and loves beauty,"  this is not kibr, but kibr is "to reject the truth and to look down upon the people", to reject the truth for example when it comes to you from the source you do not like, when it comes to you from someone perhaps who is not as much upon the right path as you think you are, and to look down upon other people and to disgrace them, this is kibr.

    You have to realize that, I don't care if you are the biggest `aalim in the world, you could make a mistake sometimes, that some child could come up to you and say, you know, that was a mistake. Al-Bukhaaree was just 11 or 12 years old the first time he corrected his shaykh.

    This is something that we have to be very careful about especially as I said when we are involved in da`wah and in giving knowledge. Because it is really when one gets knowledge that he feels, who are you to talk to me,... don't talk to me, you have a problem with me,... go talk to the ulamaa', and have the ulamaa' come and talk to me. This is a problem, and it is very dangerous unfortunately.


    Ten Useless Matters - Soul Purification - Islamic Articles



    There are ten useless matters:

    1. Knowledge that is not acted on
    2. The deed that has neither sincerity nor is based on following the righteous examples of others
    3. Money that is hoarded, as the owner neither enjoys it during this life nor obtains any reward for it in the Hereafter
    4. The heart that is empty of love and longing for Allah, and of seeking closeness to Him
    5. A body that does not obey and serve Allah
    6. Loving Allah without following His orders or seeking His pleasure
    7. Time that is not spent in expiating sins or seizing opportunities to do good
    8. A mind that thinks about useless matters
    9. Serving those who do not bring you close to Allah, nor benefit you in your life
    10. Hoping and fearing whoever is under the authority of Allah and in His hand; while he cannot bring any benefit or harm to himself, nor death, nor life; nor can he resurrect himself.

    However the greater of these matters are wasting the heart and wasting time. Wasting the heart is done by preferring this worldly life over the Hereafter, and wasting time is done by having incessant hope. Destruction occurs by following one’s desires and having incessant hope, while all goodness is found in following the right path and preparing oneself to meet Allah.

    How strange it is that when a servant of Allah has a [worldly] problem, he seeks help of Allah, but he never asks Allah to cure his heart before it dies of ignorance, neglect, fulfilling one’s desires and being involved in innovations. Indeed, when the heart dies, he will never feel the significance or impact of his sins.


    Strengthening our Faith through Knowing Allah - Soul Purification - Islamic Articles



    Many of us find ourselves embracing Islam, or revisiting (when more mature) the Islam we were once taught through loved ones, but with a much more sincere approach. Through a lack of what should be basic knowledge, we appear to enter a state of emotional faith that places us on an almost transitional level. We rarely begin on the basis we should be working from, and we are reliant on any small conversation to guide us or help to maintain the uplifting and exciting feelings we have found. Iman has been specifically described in videlicet terms as in the Hadith narrated by Umar (ra):

    "One day we were sitting with Allah's Messenger (pbuh)and a man suddenly appeared before us, wearing a very white dress, having very black hair, without any signs of journey upon him. He approached until he sat before the Prophet (pbuh)with his knees touching the Prophet's knees and he placed his hands on his thighs and said 'Oh Mohammed, inform me about Islam' Allah's Messenger (pbuh) said 'Islam is to bear witness that none has the right to be worshipped but Allah, and that Mohammed is the messenger of Allah, to offer the salat, pay zakat, fast during the month of Ramadan, and to make Hajj if you are able and have the means to make the journey..' The man said, 'You spoke the truth.' We were surprised at his asking and confirming at the same time. He said 'Inform me about Iman'. The Prophet (pbuh) said 'Iman is to believe in Allah, His angels, His books, and Messengers, the Last day and to believe in His divine preordaining of all that is good and evil.' He again said 'You spoke the truth.' He said 'Inform me about Ihsan.' He (pbuh) said 'Ihsan (perfection) is to worship Allah as if you see Him; if you can't see him, surely He sees you.' He said, 'Inform me about the Hour.' He (pbuh) said, 'The one asked has no more knowledge of it than the questioner.' He said, 'Inform me about His signs.' He said, 'The slave girl will give birth to her mistress and you will see the barefooted, naked, impoverished shepherds competing with each other in tall buildings.' Then the stranger left. The Prophet (pbuh)remained seated for quite a while, then he asked Umar 'Oh Umar, do you know who the questioner was?' He said, 'Allah and His Messenger know best.' He said 'That was Jibreel, he came to teach you your religion.'" [1]

    Notice the mentioning of the pillars of Islam first, as one must know what he or she is required to embark on if they wish to become a practising Muslim. The shahadah carries with it a great deal of important and influential status, so significant is it that we must refer to our shahadah as our first operation amongst conviction and therefore must know of Allah and His messenger.

    As our pillars of imaan are cited, we must take clear note of them. We are told at the end of the hadith that Jibreel (as) came to "teach you your religion", and we must understand the importance of this hadith as we live in our common world. In this hadith, faith is described and we are afforded a precedent to follow, in order not to confuse ourselves with this life and the hereafter.

    What I would refer to as an emotional faith seems to posses and occupies many of us and we are often inclined to this state as an initial reaction to the zeal of practicing Islam and uttering our first shahadah. Being overwhelmed by the emotion that this first shahadah can bring, we become addicted to the emotion it creates. Similarly likened to the feeling of love, it has a domineering influence and can easily become addictive. The upkeep of this imaan is extremely difficult as it has no firm basis, and inevitably at times we become overwhelmed with other emotions that just as easily overpower our faith. If imaan is based on a feeling or emotion, it will become submissive, just as fear can override happiness, love can override sadness, and so on. We try to hold on to this imaan with nasheeds that we believe strengthens our faith, seemingly becoming reliant on other people to 'lift' and 'help' us. This is a dangerous and somewhat lazy way of establishing our faith, and though in the beginning natural, a dependence on this feeling of zeal has no basis in the deen.

    We have to endure many hardships and calamities in our lives, and in this state of imaan we do not stand a chance. At one point or another we will find ourselves weakened without even noticing. Learning and studying other branches of what could be politics and global legislation before our grounding upon the pillars of faith could almost certainly be described as a deception of Shaytaan helping us to believe we are gaining knowledge and that it is helping us succeed. While all of this is happening, he is helping us to bypass what we really need to adhere to - our basis and rationale that is Tawhid.

    How many of us are clear on the Names and Attributes of Allah, without premise? Knowing Allah is a very important part of our relationship with Him, and once gained, this knowledge is never lost forming a firm basis for our Tawhid, and subsequently, our faith - true faith. Knowing Allah makes a person love as well as fear Him, it helps us place our trust in Him, increasing sincerity in all actions. This is the essence of human happiness. There is no other way of knowing Allah except by knowing His most beautiful names and understanding their meanings. We are strengthened in our relationship with Him, by increasing our first pillar of imaan by knowing Allah.

    As Sheikh Abd Al-Rahman ibn as-Sa'di (may Allah have mercy on him) said:

    "Believing in, and knowing the most beautiful names of Allah includes three types of Tawhid: Tawhid al Rububiyyah (unity of Divine Lordship), Tawhid al Uluhiyyah (unity of Divine Nature) and Tawhid al Asma wa'l safaat (unity of Divine Names and Attributes). These three types of Tawhid form the essence and joy of faith (joy here implying peace and relief from stress), and his knowledge is the basis and purpose of faith. The more a person learns about the Names and Attributes of Allah, the more his faith increases and the stronger his conviction becomes." [2]

    Also, Ibn Al Qayyim Al Jawziyyah (may Allah have mercy on his soul) said:

    "The key to the call of the Messengers, the essence of their message, is knowing Allah through His Names, Attributes and Deeds, because this is the foundation on which the rest of the message from beginning to end is built." [3]

    If we occupy ourselves with the learning of Allah, we are doing what we were created for. The meaning of imaan is not merely to think we believe in Allah, or blindly assume that we know Him, for real imaan is based on solid knowledge, and a true dependence is based on a reliant trust.

    The Prophet Mohammed (pbuh) spent over a decade with his sahabah in Makkah, strengthening their faith even before the inclusion of prayer which occurred in Medina. Most early chapters are those of imaan and can be related to the pillars. Belief is penetrated by a cognitive, astute and sophisticated wisdom - all through knowledge.

    Allah the Most High says in the Qur'an:

    "except for those who bear witness to the truth knowingly (that there is no god but Allah - la illaha il-Allah) and they know - (in their hearts the meaning of the words they utter with their lips)." [4]

    Our whole lives have been based on knowledge. We were never born with wisdom. We are only at the stage of ability we possess now through knowledge and guidance we have been allowed to acquire, given by Allah through our environment. Let us not retire to anything less when it comes to our deen, and knowing our Creator.

    It can always be a taboo subject when admitting we are slipping in our efforts to maintain a hold on our faith, and hence, we don't always refer to such subjects. Through complete understanding of who Allah is, and our knowledge building us instead of our emotion, we hope to accomplish our relationship with Allah that we so desperately need and live for. In procuring such knowledge we will find our emotions are of a deeper and more meaningful level of faith. We must know our Lord to satisfy ourselves, and render ourselves a true imaan, fully restored which no emotion can sway, emotions that register as a result of knowledge.


    Signs That Allah Loves His Slave - Soul Purification - Islamic Articles



    O Allaah, make us among those whom You love. 

    The love of Allaah has signs and causes which are like the key to the door. These causes include the following: 

    Following the guidance of the Prophet (peace and blessings of Allaah be upon him).

    Allaah says in His Holy Book (interpretation of the meaning): 

    "Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur'aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful." [Aal ‘Imraan 3:31] 

    Being humble towards the believers and stern towards the kaafirs, waging jihad for the sake of Allaah, and not fearing anyone or anything but Him.

    Allaah has mentioned these qualities in a single verse, in which He says (interpretation of the meaning): 

    "O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never fear of the blame of the blamers." [al-Maa'idah 5:54] 

    In this verse Allaah describes the attributes of those whom He loves, the first of which is: humility and not being arrogant towards the Muslims, and being stern towards the kaafirs, and not humbling or humiliating oneself before them. They (the ones whom Allaah loves) strive for the sake of Allaah, against the Shaytaan, the kuffaar, the hypocrites and the evildoers, and they strive against their own selves (jihad al-nafs). They do not fear the blame of any blamer, because so long as they are following the commands of their religion, he will not care about anyone who mocks him or blames him. 

    Doing naafil (supererogatory) acts of worship.

    Allaah says – according to a hadeeth qudsi – "My slave keeps drawing near to me by means of supererogatory acts of worship until I love Him." Supererogatory acts of worship include naafil prayers, charity, ‘Umrah, Hajj and fasting. 

    Loving, visiting one another, helping one another (financially) and offering sincere advice to one another for the sake of Allaah. 

    These attributes were mentioned in a single hadeeth in which the Messenger (peace and blessings of Allaah be upon him) narrated that his Lord said: "My love is guaranteed for two who love one another for My sake; My love is guaranteed for two who visit one another for My sake; My love is guaranteed for two who help one another (financially) for My sake; My love is guaranteed to two who uphold ties with one another for My sake." 

    Narrated by Ahmad, 4/236 and 5/236; al-Tanaasuh by Ibn Hibbaan, 3/338; the two ahaadeeth were classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa'l-Tarheeb, 3019, 3020, 3021. 

    What is meant by "two who visit one another for My sake" is that they only visit one another for the sake of Allaah, seeking thereby His pleasure for their loving one another for His sake or cooperating in worshipping Him. 

    From al-Muntaqa Sharh al-Muwatta', hadeeth 1779. 

    Being tested.

    Calamities and disasters are a test for a person, and this is a sign that Allaah loves him, because this is like medicine: even though it is bitter, but still you offer the medicine, despite its bitterness, to the one whom you love; and Allaah's is the highest description.

    According to a saheeh hadeeth: "The greatest reward comes from the greatest trial. When Allaah loves people, He tests them, and whoever accepts it gains the pleasure of Allaah and whoever complains earns His wrath." 

    Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh by Shaykh al-Albaani. 

    For calamities to befall the believer is better than punishments being stored up for him in the Hereafter. How can it be otherwise when he is raised in status and his bad deeds are erased thereby? The Prophet (peace and blessings of Allaah be upon him) said: "When Allaah wills good for His slave, He hastens his punishment in this world, and when He wills bad for His slave, He withholds his sins until he comes with them on the Day of Resurrection."  Narrated by al-Tirmidhi, 2396; classed as saheeh by al-Albaani. 

    The scholars have explained that the one from whom calamities and trials are withheld is the hypocrite, for Allaah withholds [his punishment] in this world, so as to bring him with all his sins on the Day of Resurrection. 

    O Allaah, make us among those whom You love. 

    If Allaah loves you, do not ask about the good that you will attain and the virtue that you will acquire… it is sufficient for you to know that you are beloved of Allaah. The great fruits of the love of Allaah for His slave are as follows: 

    People will love him and he will be accepted on earth, as it says in the hadeeth narrated by al-Bukhaari (3209): "When Allaah loves a slave, He says to Jibreel, 'I love so-and-so, so love him,' so Jibreel loves him and then calls out to the people of heaven, 'Allaah loves so-and-so, so love him,' and the people of heaven love him, and then acceptance is placed in the Earth for him." 

    What Allaah has mentioned in the hadeeth qudsi of the great virtues of those whom He loves. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. 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 refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him." Narrated by al-Bukhaari, 6502. 

    This hadeeth qudsi includes a number of benefits of Allaah's love for His slave: 

    • "I am his hearing with which he hears" i.e., he does not listen to anything but that which Allaah loves.
    • "his seeing with which he sees" i.e., he does not see anything but that which Allaah loves.
    • "his hand with which he strikes" i.e., he does not do anything with his hand but that which Allaah loves.
    • "and his foot with which he walks" i.e., he does not go towards anything but that which Allaah loves.
    • "Were he to ask [something] of Me, I would surely give it to him" i.e., his du'aa's are heard and his requests are granted.
    • "and were he to ask Me for refuge, I would surely grant him it" i.e., he is protected by Allaah from all things… 

    We ask Allaah to help us to please Him. 

    And Allaah knows best.


    Shaytan's Deception: Going to Extremes - Soul Purification - Islamic Articles



    If he finds in the slave's heart alertness, seriousness, desire to work and potential, Satan despairs from attacking him through the above means. Instead, he orders him to strive even harder. He convinces him that what he is doing is not sufficient for him. His ambition is to be greater than that. He must work more than the other workers. He should not sleep when they sleep. He should not break his fast when they break their fasts. He should not rest when they rest. If one of them washes his hands and face three times, he should wash them seven times. If one makes wudhu for prayer, he must make ghusl. [He orders him to] similar acts of exaggeration and extremism. He makes him go to extremes and beyond the limits. He makes him stray from the straight path in the same way that he makes the first person [described above] fall short of the straight path and not approach it.

    Satan's intention for both is to keep them from the straight path: the first by making him not come close or near to it and the second by making him pass it and go beyond it. Many of creation are misled by these two strategies. There is no escape from them except deep knowledge, faith and the strength to fight Satan and stay along the middle path. 


    Regret - Soul Purification - Islamic Articles



    You couldn't describe the carnage. Two young men sprawled in the first car, both in critical condition. We carried them gently away from the car and rested them on the ground.

    Quickly we returned to assist the owner of the second car. He was dead. Back we went to the two young men lying side by side on the pavement.

    My partner began dictating the Shahadah to them. "Say: La iIaha illAllah (there is no god but Allah), La iIaha illAllah…"

    ... their tongues wouldn't acknowledge. They started humming the hypnotic lyrics of some song. I was terrified. My partner had experience however and he kept repeating his instruction.

    I stood watching, no movement, eyes locked. Never in my life had I seen anything similar to what was going on before me. In fact, I've never actually seen someone die, and never in such a satanic way.

    My partner continued to instruct them to say the Shahadah but there was no use. The hum of their song came to a slow silence, slowly. The first one stopped and then the other. Not a stir. Dead.

    We carried them to our patrol car, my partner made no effort to speak. Not a whisper between us two as we carried the corpses to the nearest hospital...

    Dear brothers and sisters, Ubayy ibn Khalaf confronted Rasul Allah - sal Allahu alayhi wa sallam - one day with a rotted bone in his hand. He crushed it in front of his hands, let the wind blow it away and said, "Muhammad do you claim that Allah will bring these ashes to life?!?"

    "Has not man considered how We created him from a drop of semen? Yet he is an open adversary! He makes something up to be compared with Us and forgets how he was created. He says, 'Who will revive (our) bones after they have rotted away?'"

    Allah replied Ubayy and everyone else who dares make the mistake: "Say 'The one Who raised them up in the first place will revive them. He is aware of all creation.'"

    [Surah YaaSeen 36: 77-79 (From Tafseer Ibn Katheer)]

    Reflecting over the topic of this khutbah, I came across a website where readers submit stories of their biggest regret. For some, it was a lost love, for others it was a job they passed up, and for still others it was a flip of fate that ended in a horrific way.

    But in all, the regrets were worldly candies that had been lost - short-lived pleasures of life. This is the world in which Allah decreed that summers always come to an end.

    Those stories were of living beings recalling their regrets. However, what I would like to see is a website where the dead would recall their regrets! They would not regret the lost love, or the silly job or the twist of fate, they would regret every second that they did not spend worshiping Allah.

    We are all here today because we claim that Laa ilaaha illa Allah Muhammadur Rasul Allah is what we believe. Nevertheless, the problem is that for many it is a belief that dropped its bags and sat down on the tongue and did not move on to penetrate the heart.

    There are many men and women of our Deen for whom this was not the case. Muhammad ibn Abi Imran narrates: I heard someone ask our shaykh Hatim al-Asum how he reached the level he was at in reliance upon Allah. He replied, "I became convinced in four things (i.e. that these four things penetrated my heart). One, I am convinced that no one else will eat the provision Allah has decreed for me, so I am content. And two, I am convinced that no one else is going to do good works except me, so I am busy doing it myself. Three, I am certain death shall come unexpectedly, so I am busying myself in expectation of it. And four, I am certain I shall never escape the Sight of Allah, so I am shy to disobey him while He is watching."

    Even though we all claim to believe what Hatim al-Asum is convinced of how many of us have it carried it past their tongue and allowed it a space in their heart.

    We all know what the media does to distort facts on the nightly news. They take a long speech, cut and paste, and take words out of context. Well, the media is not the only one that takes things out of context. Consider the following verse:

    "Say: 'My servants who have acted extravagantly against themselves still do not despair of Allah's mercy. Allah forgives all offences; He is the Forgiving, the Merciful.'"

    So many of us have heard this verse out of context. It may seem like a human can do all the bad that they want and when they die they will go to heaven. But read on...

    "And turn in repentance towards your Lord and commit yourselves peacefully to Him before torment comes to you; then you will not be supported."

    "Follow the finest part of whatever has been sent down to you from your Lord before torment comes upon you suddenly while you do not notice it."

    "Lest some soul should say: 'Alas my grief that I was undutiful to Allah and I was indeed among those who scoffed (at the truth).'"

    [surah az-Zumar 39/53-56]

    This last verse is proof that the Qur'an cannot be translated. How do you explain the grief of 'Yaa Hassrataa!'? Imam At-Taahir ibn Aashoor tries explaining: Hasrah is extreme violent intoxicated regret. It is like a servant boy whose master charged him with the care of a flock. Thinking that the master was not watching, he slept and played, leaving the flock unattended. The flock went further and further away until a pack of wolves came and devoured every one. The regret is the regret that boy had to his master.

    On this line, Yahya ibn Mu'aadh - rahimahullah - said, "The most naïve thing in my eyes is to linger in sin - with no regrets - hoping for a far off pardon. And to hope to come closer to Allah without doing anything. And to wait for the harvest of Jannah with the seeds of Hell - waiting for reward without any deeds."

    You long for redemption but have not taken its road / Brother, boats don't sail in the desert!


    Part II


    The police officer that we mentioned earlier fell back into routine, as he narrates, and started to drift from Allah. But another event happened to him that sealed the return. He continues:

    ... What an odd world. After some time, about six months, a strange accident took place. A young man was moving along the highway normally, but within one of the tunnels leading to the city, he was maimed by a flat tire.

    To the side of the tunnel he parked and stepped to the back to remove the spare tire. The whistle of a speeding car from behind. In a second, it collided with the crippled car, the young man in-between. He fell to the ground with critical injuries.

    I rushed to the scene, myself and another partner other than the first. Together we carried the young man's body into our patrol car and phoned the hospital to prepare for his arrival.

    He was a young adult in his blossom years. Religious, you could tell from his appearance. He was mumbling when we carried him, but in our rush, we had not paid attention to what he was saying.

    However, when we placed him on his back in the patrol car we could make it out. Through the pain his heart was reciting Qur'an! He was so immersed in the recitation ... Subhan Allah, you would have never said that this person was in intense pain.


    In Search of Sincerity

    Maslamah sent out the news and that night someone volunteered. In a sweeping assault, the gate was opened and the Muslims were victorious.

    Maslamah, overwhelmed with happiness, sent out the word that the soldier who entered the hole should come forward. No one showed. A day passed and the request was repeated. Another day passed, and then another. No one arrived to take credit.

    On the fourth day, a soldier approached Maslamah; his face wrapped in a scarf. He said to him, "I have news of the soldier that entered the hole."

    Maslamah sat up sharp, "Tell me who it is?"

    "First, however," said the soldier, "he has three conditions before exposing himself. Do you agree to this?"

    "Of course," Maslamah said.

    "The first is that you do not try to compensate him for what he did. The second is that you do not tell anyone who he is. And the third is that you shall not ask for his presence ever again. Do you agree to these conditions?"

    "It is agreed," Maslamah said.

    The soldier, uncovering his scarf, said, "It is I. I went through that hole only for the sake of Allah." Then, turning, he walked away.

    After that day, Maslamah was often heard praying to Allah, "O Allah, (on the Day of Resurrection) grant me companionship with the soldier of the hole."

    Sometimes at an Islamic school, there are children who pray at the back, but the actions are better described as 'playing' (no, not with a lisp). Then when the head master, or whoever they consider to have authority above them approaches, they all stand erect in complete devotion.

    They are children and Allah will not take them to account. However, there are many adults that do this exact thing but on a more serious scale. The ingredient that we all need to work on throughout our lives as Muslims is ikhlaas (sincerity); in sha Allah, that shall be our topic for today.

    Sincerity in all we do is a commandment of Allah.

    Say, "Indeed my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds/ No partner has He. And this I have been commanded and I am the first [among you] of the Muslims." [An‘aam 6/162-163]

    In another place, Allah says:

    "And they were not commanded except to worship Allah, sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. That is the correct deen." [Al-Bayyinah 98/5]

    In defining ikhlaas, Al-Jurjaani rahimahullah said that it is to not seek any audience for your deeds other than Allah.

    When one looks over the text of the Qur’an and Sunnah, they will come to the realization that Allah ta’aala and His Messenger sal Allaahu alayhi wa sallam speak about sincerity in different aspects:

    • Sincerity in Tawheed of Allah
    • Sincerity in our Intentions
    • Sincerity in our Worship (salah, sujood, fasting, standing in Ramadan, standing in the night of Qadr)
    • Sincere love for the masjid, zakah, sadaqah, Hajj, jihaad, repentance, supplications, recitation of the Qur’an, and so much more

    The Qur'an and Sunnah speak about:

    • Sincerity in all our verbal statements
    • Sincerity in our defined and upright akhlaaq (character)
    • Sincerity in our tawakkul (placing of our trust) in Allah
    • Sincerity in all actions

    Allah subhaanahu wa ta’aala said:

    "He who created death and life to test you (as to) which of you is best in deed." [Al-Mulk 67/2]

    Commenting on this verse, Al-Fudayl ibn ‘Iyaadh rahimahullah said, "It is those deeds which are most correct and most sincere."

    The students asked, "O Abu Ali, what are deeds that are correct and sincere?"

    He said, "If a deed is done sincerely, yet is not done correctly, it will not be accepted. And if a deed is done correctly, but not sincerely for Allah, it will not be accepted. It must be done sincerely and correctly. Sincerely, as in for Allah alone; correctly, as in accordance to the Sunnah."

    He then recited the verse:

    "So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone." [Al-Kahf 18/110]

    With ikhlaas we can be saved from misguidance as Prophet Yusuf alayhis salaam was saved. Hear Allah’s words:

    "And thus (it was) that We should avert from him evil and immorality. Indeed, he was of Our mukhlaseen servants." [Yusuf 12/24]

    With ikhlaas, the books can be turned in our favor in the last minutes of our lives just as what happened to the man that murdered 99 men. Allah ta'aala saved him in the end because of his sincerity in repentance.

    With ikhlaas one will be saved from Hellfire and granted a lofty position in Jannah.

    And they give food out of love (for Allah ta’aala) to the needy, the orphan and the captive (Saying) "We feed you only for the countenance of Allah, we wish no reward from you nor gratitude/ Indeed, we fear from our Lord a Day severe and distressful." So Allah will protect them from the evil of that Day and give them radiance and happiness. And will reward them for what they patiently endured (with) a garden (in Jannah) and silk (garments). [Al- Insan 76/8-12]

    Dear brothers and sisters, we must understand that there are certain things that contradict our ikhlaas to Allah. Of these things are three: riyaa', sum'ah, and 'ujb.

    Riyaa' is to perform an act of worship with the intention of showing it off to people, seeking their praise or some other vanity. Thus, this person is seeking to be glorified, praised, hoped for, or feared through this action. An example of this would be donating a large sum of money in order that people may think the contributor is generous.

    Sum'ah is similar to riyaa', but the 'ulama have said that it is those verbal statements that a person makes for the sake of people. There is the example of someone making ballooned threats against the Jews in Palestine just so others will think he is courageous.

    Ibnul Mubaarak rahimahullah said, "Perhaps a great deed is belittled by an intention. And perhaps a small deed, by a sincere intention, is made great."

    'Ujb is the cousin of riyaa'. It is when a person becomes impressed with himself for the 'great' deeds that he has done. This, and all the other types are viruses that can kill our actions and turn them against us on the day of Resurrection.

    Ya’qoob Al-Makfoof rahimahullah used to say, "The sincere one is he who hides his good deeds in the same way that he would hide his bad."

    From the Seerah, Sa’ad ibn Waqqaas narrates:

    "… as for Ikrimah ibn Abi Jahl (after the conquest of Makkah) while escaping by sea, a terrible storm befell them. The owners of the boat shouted, ‘At this moment pray to only God and pray sincerely, for your gods cannot avail us in any way through salvation from this storm.’ Ikrimah said, ‘By Allah, if ikhlaas can only save me on the sea, then on land nothing but it can save me.’ (He then raised his hands and pronounced), ‘O Allah if you save me, you have upon me an oath that I shall not rest until I arrive at Muhammad sal Allaahu alayhi wa sallam and place my hand in his."

    He then came to RasulAllah sal Allaahu alayhi wa sallam, became Muslim, and was later martyred in jihaad.


    Sincerity is a topic that is not only key to Islam, but it is also a subject that the Kuffar and philosophers have pondered for centuries. The English have a saying that goes to the effect of: To hunt with the lantern of Diogenes.

    Diogenes was a cynical Greek philosopher who lived about 320 years before Prophet Eesaa alayhis salam. He believed there was no sincerity in any human being. To vividly prove his point, he was said to have gone about the streets of Corinth in broad daylight with a lighted lantern looking for a sincere man. From here the English coined the term ‘To hunt with the lantern of Diogenes,’ when speaking of a group of people whose sincerity is extremely absent.

    Indeed insincerity in our actions is something very dangerous and can lead a person to ruin. Ibn Mas’ood radi Allahu anhu would advise his students, "If your intention is one of these three, do not seek knowledge: To shame the ignorant, to argue with the Fuqahaa’, or to cause people to turn their faces in your direction. Intend with your actions and words that which is with Allah, for indeed that which is with Allah shall remain and everything else shall perish."

    In conclusion, Ibnul Qayyim rahimahullah said, "Deeds without sincerity are like a traveler who carries dirt in his water-jug. The carrying of it burdens him and it brings no benefit."

    May Allah ta'aala make us all from those whose deeds are done in accordance with the Sunnah, deeds that are done sincerely for the sake of Allah.

    Humility in Prayer - Soul Purification - Islamic Articles



    "Allah has permitted to be raised to honour, for the celebration in them of His Name: In them He is glorified in the mornings and the evenings [over and over] by men whom neither traffic nor merchandise can divert from the practice of regular charity: Their [only] fear is for the Day when hearts and eyes will be transformed." [Qur'an 24:36-37]

    So when anyone from amongst you sets out from his house (for the mosque) he should say quietly to himself words of remembrance [of Allah] - words unconnected with the affairs and business of this world. He should set out calmly, somberly, for this is what the Prophet, sallAllahu `alaihi wa sallam, ordered us to do; he should set out with (his heart full of) longing and desire [for Allah's pleasure] and fear and apprehension [of Allah's anger] and with humility and meekness towards Allah. For the more humble, the more meek, the more submissive he is to Allah, the more virtuous and righteous does he become in Salah and the greater becomes his reward, and the more noble and nearer to Allah becomes the worshipper. But should he be filled with pride, Allah will destroy him and will reject his deeds, for the deeds of the proud are never accepted. It has been narrated in a hadith concerning Prophet Ibrahim, `alaihis salam, Allah's Khalil, that he spent the night in worship and remembrance of Allah, and in the morning, he was pleased with the night's worship and he said: "How Good is the Rabb (Lord), and how good is the slave, Ibrahim (`alaihis salam)." On the following day, finding none to share his food with him - and he loved to share his food - he took his food outside to the road and sat, waiting for any passerby to eat with him. then two angels descended from the heavens and approached him.

    So he invited them to eat with him and they accepted. Then Ibrahim `alaihis salam suggested that they approach a nearby garden which contained a fresh water spring. They agreed to this and approached the garden, only to find that the spring had run underground, so there was no water. This was a severe blow to Ibrahim, `alaihis salam, and he was embarrassed by what he had said (because there was no spring in evidence) and so the angels said to him: "Ask your Rabb to return the spring." He did so, but the spring did not appear, and this was a great blow to him and so he said to the angels: "You ask Allah." So one of them asked Him, and behold! The water returned, then the other supplicated Allah and the water flowed near to them. Then they informed him that his being impressed by his own standing in prayer the previous night had caused his supplication to be rejected. So beware - may Allah have mercy on you - of pride, for no deed will be accepted if it is accompanied by pride. Be humble in your Salah. Should any of you stand in Salah before his Rabb, he should know Allah, in his heart by the great blessings which He bestows upon him and the Abundant favour which He grants him, for Allah has honoured him with great goodness, but he has saddled himself with sins. Therefore it is incumbent upon him to be excessive in his humility and meekness towards Allah.

    It is reported from Abu ad-Darda that he said, "That may face be covered in dust for my Rabb (is most loved by me), - for that is the best kind of worship for Allah." So let none of you fear the dust, nor find it distasteful to make sujud in it, for there is no doubt that every one of you comes from it (i.e. mankind was created from dust). Nor should any of you fear an excess of it, for verily, it is by this means that one attempts to attain freedom from slavery and salvation from the Hellfire - a fire before which the fixed lofty mountains which were placed as pegs (holding the earth) could not stand, nor the seven strong heavens, built one above another, which are placed as a well graded canopy over us, nor the earth, which was placed as a dwelling for us, nor the seven seas, of which none knows their depths or their size except the One Who created them. Then what about us, with our feeble bodies, our delicate bones, our flimsy skin? We seek refuge with Allah from the Fire!

    So should any of you stand in Salah - may Allah have mercy on you - then let him be as if he sees Allah before him, for though he may not see Allah, verily, Allah sees him. It is narrated in a hadith that Allah's Messenger, sallAllahu `alaihi wa sallam, advised a man, saying:

    "Fear Allah as though you see Him, for verily, though you may not see Him, He sees you." [Something similar to this wording is quoted in the hadith in which the Prophet, sallAllahu `alaihi wa sallam spoke to Jibril, `alaihis salam, informing him about the meaning of ihsan, as reported by Bukhari and Muslim.]

    This then, is the advice of the Prophet, sallAllahu `alaihi wa sallam, to the slave in all his affairs, so what about when he performs Salah, when he stands before Allah, in a particular place, a sacred place, desiring Allah and turning his face towards Him? Does not his standing, his situation in Salah merit the same ihsan as all his affairs? It says in a hadith:

    "Verily, the slave, when he starts his Salah, should turn his face to Allah, and he should not turn it away from Him until he leaves or turns to right and left." [That is, when he makes taslim at the end of the prayer.] (Narrated by Ahmad, Abu Dawud and an-Nasa'i)

    It is also narrated in a hadith:

    "Verily, the slave, as long as he is in Salah, possesses three qualities: Blessings are showered upon his head from the heavens above, the angels sit around him, from his feet to the heavens and a caller says: 'If the slave knew the One Who hears his whispered utterances, he would never leave his Salah.'" [This narration was mentioned by Muhammad ibn Nasr al-Mirwazi in Kitab as-Salah from the hadith of Al-Hasan Al-Basri in a mursal form (an incomplete chain of narrations, in which no Companion is mentioned.)]

    Allah showers His Mercy upon the worshipper who approaches prayer in a state of humility and meekness towards Allah, in fear and supplicating Him with desire (for His Pleasure), and in hope (of His Mercy), making Salah to his Rabb, his most important consideration, dedicating his whispered utterances to Him and his standing erect in worship and his ruku` and his sujud, poring out his heart and his feelings and struggling to perfect his acts of worship, for he knows not whether he will perform another prayer after it, or whether he will be overtaken (by death) before he can perform Salah again. He stands before his Rabb, earnestly, with deep feelings, hoping for its acceptance and fearing its rejection, for verily, its acceptance is a cause for joy, while its rejection is a cause for misery and wretchedness. Nothing could be more important to you - O my brother - in this Salah, or indeed in any of your actions [i.e. that Allah should accept them]. What is more deserving of your distress and misery, your fear - indeed your terror - you know not whether your Salah will find favour with Allah at all, nor whether any of your good deeds will be accepted.

    Do you know if your sins will be forgiven at all? After all this, you have no assurance that you will be spared from it (i.e. the punishment of the Hellfire). So who is more deserving of your tears and sadness [than Allah] - that He may accept from you (your deeds)? In addition to this, you know not whether or not you will awaken in the morning, nor if you will still be here in the evening - will you be given the good news of Paradise, or the bad news of the Hellfire? I only desire to warn you - O my brother - of this terrible danger. It is not fitting that you should be happy because of your family, your wealth or your children. It is a most amazing thing that you should continue to be unmindful, chasing after vain desires, wasting your time in disregard of this most important matter, for you are being driven at a fierce pace (towards death) day and night, hour by hour, like the blink of an eye. You should expect - O my brother - that your time may come at any moment and do not be unmindful of this great danger which may visit you. Most assuredly, you must (eventually) taste death.

    Your time may come in the morning or in the evening. You will be separated from all that you possessed - either (to be rewarded with) Paradise or (to be punished in) the Hellfire. Descriptions and stories of them (have become) superfluous. Have you not heard - O my brother the words of the pious slave:

    "I am amazed concerning the Hellfire - how does the one who could flee from it sleep? And I am amazed concerning the Jannah - how does the one who desires it sleep? For by Allah! If you neither desire Paradise, nor fear the Hellfire, then you are destroyed and grievous will be your sorrow, interminable your sadness and without limit your tears; you will be amongst the wretched, the punished ones. So if you claim that you are amongst those who seek refuge from the Fire and desire Paradise, then strive for that which you seek and do not be misled by your worldly desires."