Weakness of Faith phenomenon
Muhammad Salih Al-Munajjid
The phenomenon of weakness of belief had been spread among Muslims. Many Muslims complain the hardness of their hearts and say: “I feel hardness in my heart,” “I do not feel the sweetness of performing the acts of worship,” “I feel that my belief had gotten down to the lowest level,” “I do not feel touched by the Holy Qur’an” or “I easily commit sins.” Moreover, the symptoms of this disease clearly appear on many people. Actually this disease is the origin of each disaster and the reason of all defaults and hardships.
- Categories: Tazkiah - Actions of the heart -
All Praise is due to Allah, We praise Him and we seek his aid. We ask forgiveness from Him. We repent to Him; and we seek refuge in Him from our own evils and our own bad deeds. Anyone who is guided by Allah, he is indeed guided; and anyone who has been left astray, will find no one to guide him. I bear witness that there is no god except Allah, the Only One without any partner; and I bear witness that Muhammad, Allah’s Prayers and Peace be upon him, is His servant, and His Messenger. {O you who believe! Fear Allâh (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islâm [as Muslims (with complete submission to Allâh)]} [Al-‘Imran 3:102]
Transliteration: Ya ayyuha allatheena amanoo ittaqoo Allaha haqqa tuqatihi wala tamootunna illa waantum muslimoona
{O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwâ (Eve)], and from them both He created many men and women; and fear Allâh through Whom you demand (your mutual rights), and (do not cut the relations of) the wombs (kinship). Surely, Allâh is Ever an All-Watcher over you} [Al-Nisa’ 4:1]
Transliteration: Ya ayyuha alnnasu ittaqoo rabbakumu allathee khalaqakum min nafsin wahidatin wakhalaqa minha zawjaha wabaththa minhuma rijalan katheeran wanisaan waittaqoo Allaha allathee tasaaloona bihi waalarhama inna Allaha kana AAalaykum raqeeban
{O you who believe! Keep your duty to Allâh and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allâh and His Messenger (peace be upon him), he has indeed achieved a great achievement (ie. he will be saved from the Hell-fire and will be admitted to Paradise)} [Al-Ahzab 33:70-71]
Transliteration: Ya ayyuha allatheena amanoo ittaqoo Allaha waqooloo qawlan sadeedan (70) Yuslih lakum aAAmalakum wayaghfir lakum thunoobakum waman yutiAAi Allaha warasoolahu faqad faza fawzan AAatheeman
The phenomenon of weakness of belief had been spread among Muslims. Many Muslims complain the hardness of their hearts and say: “I feel hardness in my heart,” “I do not feel the sweetness of performing the acts of worship,” “I feel that my belief had gotten down to the lowest level,” “I do not feel touched by the Holy Qur’an” or “I easily commit sins.” Moreover, the symptoms of this disease clearly appear on many people. Actually this disease is the origin of each disaster and the reason of all defaults and hardships.
The issue of the hearts is a very important issue. Heart in Arabic is (Qalb); it is driven from the word (Taqalub) which means ‘inconstancy.’ The Prophet (Allah’s Prayers and Peace be upon him) said: “The Qalb (heart) had been called so because its inconstancy. The heart is like a feather hanged on a tree where the wind flips it side to side” [Reported by Al-Albani in “Sahih Al-Jame’”]
Another narration says “The heart (in its inconstancy) is like a feather in a desert where the wind turns it upside down” [Reported by Ibn Abu ‘Asem]
The heart is very inconstant as the Prophet Allah’s Prayers and Peace be upon him described it: “The heart of son of Adam is more inconstant than water in a pot when it reaches boiling point” [Authenticated by Al-Albani] (Narrated in the shades of Paradise book).
Another narration: “….is severely inconstant than water in a pot that reaches boiling point.” [Reported by Ahmad]
Allah Almighty is The One Who turns the hearts and directs them. Abdullah Ibn ‘Amr Ibn al-‘Aas narrated that he heard Allah's Messenger (Allah’s Prayers and Peace be upon him) as saying: “Verily, the hearts of all the children of Adam are between two fingers of the fingers of the Compassionate Lord as one heart. He turns it the way (direction) He likes.” Then Allah’s Messenger (Allah’s Prayers and Peace be upon him) said: “O Allah, the Turner of the hearts, turn our hearts to Your obedience” [Narrate by Muslim]
{And know that Allah comes in between a person and his heart (i.e. He prevents an evil person to decide anything)} [Al-Anfal 8:25]
Transliteration: anna Allaha yahoolu bayna almari waqalbihi
And on the Day of Judgment none will be saved {except him who brings to Allâh a clean heart [clean from Shirk (polytheism) and Nifâq (hypocrisy)]} [Ash-Shu'araa 26:89]
Transliteration: Illa man ata Allaha biqalbin saleemin
And that {woe to those whose hearts are hardened against remembrance of Allâh!} [Az-Zumar 39:22]
Transliteration: fawaylun lilqasiyati quloobuhum min thikri Allahi olaika fee dalalin mubeenin
and the promise of paradise is for {who feared the Most Gracious (Allâh) in the Ghaib (Unseen) and brought a heart turned in repentance (to Him and absolutely free from each and every kind of polytheism)} [Qaf 50:33]
Transliteration: Man khashiya alrrahmana bialghaybi wajaa biqalbin muneebin
Therefore, the true believer has to check his heart and know where its diseases are, and then starts to cure it before it is too late. This is a very crucial and dangerous issue; Allah has warned us from the hard heart, the closed heart, the sick heart, the blind heart, the swathed heart, the deteriorating heart, and the heart that had been sealed upon it.
Here we will try to know the symptoms of the weakness of faith disease, its reasons and how to cure it. I invoke Allah Almighty to give me, and my Muslim brothers, the benefits of this work. And I invoke Him Almighty to generously reward whoever contributes in spreading it. It is He Whom we ask to make our hearts tender and guides us, indeed He is the Most Exalted Lord, and He (Alone) is Sufficient for us, and He is the Best Disposer of affairs.
First: the symptoms of the weakness of belief
The symptoms of the weakness of belief are numerous. They include the following:
1- Committing sins: some sinners commit one sin but insist to repeat it. Others commit different sins. In both cases frequent committing of sins make them common habits and gradually eliminates the sense of their ignominious from the heart. Then the sinner commits his sins openly or discloses them. The Prophet Prayers and Peace of Allah be upon him said: “All my nation are exempted (not taken accountable of sins) except those of the Mujahirin (those who commit a sin openly or disclose their sins to the people). An example of such disclosure is that a person commits a sin at night and though Allah screens it from the public, then he comes in the morning, and says, 'O so-and-so, I did such-and-such (evil) deed yesterday,' though he spent his night screened by his Lord (none knowing about his sin) and in the morning he removes Allah's screen from himself” [Reported by Al-Bukhari]
2- Feeling hardness and toughness in the heart: the person may go to the degree of feeling that his heart had become hard like a non-permeable stone, feels nothing. Allah Almighty says: {Then, after that, your hearts were hardened and became as stones or even worse in hardness} [Al-Baqarah 2:74]
Transliteration: Thumma qasat quloobukum min baAAdi thalika fahiya kaalhijarati aw ashaddu qaswatan
Who has hard heart does not feel touched by death or funerals. He might carry the dead person and bury him by his own hands while feeling nothing. He might walk between the graves like his walking between stones.
3- Not performing the acts of worship well: this could take the form of not concentrating during performing the prayers, reciting the Holy Qur’an, invoking, or any other act of worship. It also may take the form of being inattentive during remembering Allah, and saying the Azkar (invocations) without pondering; the person would recite them monotonously (if he said them). If he accustomed to invoke Allah by some prayer the Sunnah of the Prophet (Allah’s Prayers and Peace be upon him) guided us to say it, he would say it without contemplating. “Allah Almighty does not accept the prayer (supplication) from inattentive and heedless heart” [Reported by Al-Tirmizi]
4- Being Lazy and not performing the acts of worship, moreover neglecting it: if he performed the acts of worship he would be lazy in performing them, and would make them with no spirit. Allah Almighty has described the hypocrites by saying: {And when they stand up for As-Salât (the prayer), they stand with laziness} [An-Nisa 4:142]
Transliteration: waitha qamoo ila alssalati qamoo kusala
This includes not caring for missing the seasons of good and the times of worship, which refers to not caring for gaining the reward. He may not go for Hajj while having the ability to perform it, or do not participate in Jihad, or miss the congregational prayers till he misses Friday’s prayer. The Prophet Allah’s Prayers and Peace be upon him said: “There will still be people coming for the first row till Allah let them be late till they are stayed in the hellfire” [Reported by Abu-Dawud, Authenticated by Al-Albani in “Sahih At-Targheeb”]
Such a person does not feel guilt for sleeping and missing the obligatory prayer. Moreover, if he missed mandatory act of worship or daily supererogatory act of worship, he would not desire compensating it. Also, he would attentively neglect doing the supererogatory acts of worship or the acts that are not obligatory upon every individual; such as the Eid (holiday) (Some scholars carry the opinion that Al Eid prayer is obligatory) prayer, the prayer of solar eclipse or lunar eclipse, or attending the funerals and performing the funeral prayer. He is not willing to have the reward; he is the opposite of those that are described in Allah’s saying: {Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us} [Al- Anbiya 21:90]
Transliteration: innahum kanoo yusariAAoona fee alkhayrati wayadAAoonana raghaban warahaban wakanoo lana khashiAAeena
Other forms of laziness in performing acts of worship, observing Al Sunan al Rwatib (supererogatory prayers associated with the daily obligatory prayers) voluntary night prayer, going early to the Masjid and the rest of supererogatory prayers, not even thinking of the forenoon prayer, two Rak’as of repentance and Istikhara prayer.
5- Suffering from bad mood and chest constriction: He would feel that there are heavy burdens over his chest; therefore, any trivial thing could make him get nervous quickly, and he would easily get nervous because of people’s behavior, and would lose tolerance. The Prophet Prayers and Peace be upon him described belief by saying: “Faith, is patience and tolerance”
6- Does not feel touched by the Holy Quran: He would not feel touched by hearing the verses of promise, threat, order, prohibition or the verses that describe the Day of Judgment. Whoever suffers from the weakness of belief feels boredom when he hears the Holy Quran and do not afford continuing reading it; whenever he opens the Holy book he wants to close it.
7- Forgetting Allah Almighty by forgetting remembering and invoking Him: he would feel that remembering Allah is something difficult, and whenever he raises his hands to invoke Allah he gets them down quickly. Allah almighty described the hypocrites by saying: {and they do not remember Allâh but little} [An-Nisa 4:142]
Transliteration: wala yathkuroona Allaha illa qaleelan
8- Not feeling angry for violating Allah’s orders: this is because the light of ardency had faded in his heart and this consequently led to not enjoining the good, forbidding the evil or feeling angry for the sake of Allah Almighty. The Prophet Allah’s Prayers and Peace be upon him described such heart by saying: “Temptations will be presented to men's hearts as reed mat is woven stick by stick and any heart which is impregnated by them i.e. entered it completely, “will have a black mark put into it” ” [Narrated by Muslim]
Until it ends up the way the Messenger of Allah, (Allah’s Prayers and peace be upon him) described in the end of the Hadith “…turbid black, with some whiteness that’s overtaken by black, like a flipped Jug inclined downwards, doesn’t recognize good nor renounce evil, except for what it socked of its vain desires.” [Reported by Muslim]
Such a person has lost loving the good and hating the evil; they became the same in his eyes. Hence, what would make him want to enjoin the good and forbid the evil?! Moreover, he might hear about the occurrence of something prohibited and be satisfied with it, hence he would gain punishment equal to the punishment of the person who attended that evil deed and approved it. The Prophet (Allah’s Prayers and Peace be upon him) said: “When the evil deed is done in the land, whoever attends its occurrence and renounces it (or disapproves it), would be like the one who did not attend it. And whoever dose not attend it but be satisfied with it, he would be like the one who attended it” [Reported by Abu Dawud, Sahih Al-Jame’]
Although the satisfaction is something in the heart, it made the punishment of the satisfied person (who did not see the evil deed) is equal to the punishment of the person who attended it.
9- Loving fame: This has many shapes and the following are some of them.
- Loving having the authority and not weighing its responsibilities and danger. This is what the Messenger of Allah (Allah’s Prayers and Peace be upon him) warned Muslims from it in his saying: “You people will be keen to have the authority of ruling, which will be a thing of regret for you on the Day of Resurrection. What an excellent wet nurse it is, yet what a bad weaning one it is!” [Reported by Al-Bukhari]
He meant by ‘the excellent wet nurse’ its beginning, because the beginning is accompanied by the wealth, honor and luxuries. And he meant by ‘the bad weaning’ its end because the end is accompanied by murder, discharge or death and reckoning in the Day of Judgment. He (Allah’s Prayers and Peace be upon him) Also said: “If you wanted me to tell you about the reality of authority and its fact, I would say ‘its beginning is reproach, its middle is regret, and its end is torment in the Day of Judgment except for the just ruler” [Reported by Al-Albani in the abbreviated authentic chain and Sahih At-Targheeb we At-Tarheeb]
If seeking the authority was for the sake of bearing the responsibility where there is no one else to bear it better than the seeker (i.e. what has happened with prophet Yusuf peace be upon him) it would be very pleasant; however, in most cases it is just desire to take authority and overstep who has the priority to take it and seize the rights of people to control the process of decision making.
- Loving having prominent position in each gathering, talking all the time, enforcing the others to listen and seizing the process of decision making. Such prominent positions are the altars that the Messenger of Allah (Allah’s Prayers and Peace be upon him) warned us from in his saying: “Fear these altars” [Reported by Al-Albani in Sahih Al-Jame’]
Loving having people stand up for him when he is received by them to satisfy the pride of his sick self. The Messenger of Allah (Allah’s Prayers and Peace be upon him) said: “Whoever likes people to stand up for him let him prepare himself, for his house in hellfire” [Narrated by Al-Bukhari in Al’Dab el-Mofrad ]
Therefore, when Mu’awia got out to Ibn Az-Zubair and Ibn ‘Amer, Ibn ‘Amer stood up and Ibn Az-Zubair (who was the most rational of both of them) remained in his position. Hence Mu’awia said to Ibn ‘Amer: “Sit down because I heard the Prophet Prayers and Peace of Allah be upon him: ‘Whoever likes people to stand up for him let him prepare himself for his seat in the hellfire’” [Narrated by Abu-Dawud & authenticated by Al-Albani]
These kind of people may get angry if the Sunnah of the Prophet, Prayers and Peace of Allah be upon him, is practiced and the attendants were transacted in order from the right to the left. When such sick person gets in a gathering, he may make someone get up from his seat in order to sit there; although the Prophet (Prayers and Peace of Allah be upon him) said: “A man should not make another man get up from his (the latter's) seat (in a gathering) in order to sit there” [Reported by Al-Bukhari]
10- Stinginess and miserliness: Allah Almighty has praised Al-Ansar (the people of Al-Medina) in the Holy Quran by saying: {And (it is also for) those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of Banû An-Nadîr), and give them (emigrants) preference over themselves even though they were in need of that. And whosoever is saved from his own stinginess, such are they who will be the successful} [Al-Hashr 59:9]
Transliteration: wayuthiroona AAala anfusihim walaw kana bihim khasasatun waman yooqa shuhha nafsihi faolaika humu almuflihoona
He Almighty declared that the successful are those who are saved from their own stinginess. Surly the weakness of belief causes stinginess; the Prophet peace be upon him said: “Faith and stinginess never come together in a slave’s (servant of Allah) heart” [Narrated by An-Nisa’y and authenticated by Al-Albani]
As for the danger of stinginess and its effect on the self, it has been manifested by the Prophet (Prayers and Peace of Allah be upon him) said in his saying: “Beware of stinginess, those who were before you had been perished because of stinginess. It ordered them to be stingy, so they became stingy. And it ordered them to rupture the bond of kinship, so they ruptured it. And it ordered them to lead a dissolute life, so they did” [Narrated by Abu-Dawud and authenticated by Al-Albani]
The Muslim whose faith is weak rarely gives charity, even if his Muslim brothers were in urgent need to it. The most considerable saying in this subject is the saying of Allah Who says: {Behold! You are those who are called to spend in the Cause of Allâh, yet among you are some who are niggardly. And whoever is niggardly, it is only at the expense of his ownself. But Allâh is Rich (Free of all needs), and you (mankind) are poor. And if you turn away (from Islâm and the obedience to Allâh), He will exchange you for some other people and they will not be your likes} [Muhammad 47:38]
Transliteration: Haantum haolai tudAAawna litunfiqoo fee sabeeli Allahi faminkum man yabkhalu waman yabkhal fainnama yabkhalu AAan nafsihi waAllahu alghaniyyu waantumu alfuqarao wain tatawallaw yastabdil qawman ghayrakum thumma la yakoonoo amthalakum
11- Saying that which he does not do: Allah Almighty says: {O you who believe! Why do you say that which you do not do? Most hateful it is with Allâh that you say that which you do not do} [As-Saff 61:2-3]
Transliteration: Ya ayyuha allatheena amanoo lima taqooloona ma la tafAAaloona (2) Kabura maqtan AAinda Allahi an taqooloo ma la tafAAaloona
Surly, this is a kind of hypocrisy. Whoever says that which he does not do, Allah would hate him, and people would hate him too. In the Day of Judgment, the people of the hellfire will discover the reality of those who enjoin the good but do not do it, and forbid the evil but commit it.
12- Feeling joy and pleasure for Muslims’ failure, loss, calamity or loss of grace: he would feel pleasure because others lost a grace and lost the thing that made them better than him.
13- Looking at the issues from the perspective of prohibition only, and overlooking the acts that are disliked in the eyes of the Sharia: some people do not ask for the good and the best when wanting to do something; rather they say: “Is this action prohibited?” or “Is it prohibited or just detested?” such a perspective of looking at things may lead to falling in the trap of the disliked acts and the acts that scholars differed about them. This would consequently lead to falling in what is prohibited. The one who adopt this criterion does not mind doing anything as long as it is not clearly prohibited. This is what the Prophet (Prayers and Peace of Allah be upon him) talked about when he said: “Whoever commits doubtful matters (i.e. the actions that there are doubt whether it is lawful or prohibited) will fall in sins; like the shepherd who grazes beside the borders (of private property) and he is likely to enter it” [Agreed upon, the narration is for Muslim]
Moreover, there are some people who seek Fatwa about something and then say, after knowing that it is prohibited, is its prohibition grave or not?! How grave is the consequences?! Such a person does not care for avoiding the evil deeds and sins; rather he is ready to commit the minor sins and overlooking them, and underestimating the prerequisites of sins which may lead to violating the boarders that had been set by Allah and eliminating all the curtains that are between him and the sins. That is why the Prophet (Prayers and Peace of Allah be upon him) said: “I know people of my Ummah (nation) would come on the Day of Judgment with white good deeds like the mountains of Tihamma, then Allah Almighty would make such deeds as scattered floating particles of dust.” Thawban said: “O Messenger of Allah, describe those people and make them clear to us lest we are among them and do not know that.” The Prophet Prayers and Peace of Allah be upon him said: “They are your brothers, living among you and pray at night as you do; however, when they are alone with prohibited acts (where no one can see them except Allah) they commit them.” [Reported by Ibn Majah and by Al-Albani in Sahih Al-Jame’]
Such a person commits what is prohibited without any hesitation; he is worse than the one who commits the prohibited act after hesitation. Although they both are in danger, the first one is worse than the second. Such a person takes the sins easy, because of the weakness of his faith, and do not think that he did a detested thing. That is why Ibn Mas’ud describes the believer and the hypocrite by saying: “The believer looks at his sins as if it were a mountain he is sitting beside it and he is afraid lest it may fall over him; however, the sinful sees his sins as fly passed by his nose and he pushed it away” [Reported by Al-Bukhari]
14- Despising the good deeds and not caring for the simple merits: the Prophet (Prayers and Peace of Allah be upon him) taught us not to be like this. Imam Ahmad, may Allah have mercy on him, narrated on the authority of Abu Jary Al-Hujaimy that he came to the Prophet (Prayers and Peace of Allah be upon him) and said to him: “O Messenger of Allah, we are Bedouin people, so teach us something may Allah Almighty give us benefits because of it.” So, the Prophet, Prayers and Peace of Allah be upon him, said: “Never despise a good deed even if it were just pouring some water from your bucket in the bucket of the person who wants water or talking to your brother with a smiley face” [Reported by Ahmad and in the authentic chain by Al-Albani]
Hence, if someone came to take water from a well after you had taken water from it, and you gave him water from your bucket, you should not degrade such deed although it looks simple. The same is applied to meeting your Muslim brother with a smiling face and removing the filth and garbage from the Masjid even if it was just a straw. Such a deed could be reason for forgiving the sins and Allah rewards His servant for these deeds by forgiving his sins. Did you not know that the Prophet Prayers and Peace of Allah be upon him said: “A person while walking along the path saw a branch of a tree lying there. He said: By Allah, I shall remove this it does not harm the Muslims, and he was admitted to Paradise” [Reported by Muslim]
The self that despise the simple good deeds suffers from some defect. It is sufficient to know that the punishment of despising the simple good deeds is to be prohibited from great advantage the Prophet, Prayers and Peace of Allah be upon him, talked about it in his saying: “Whoever removes anything troublesome from the path of the Muslims, a good deed will be recorded for him, and whoever his deed is accepted will be admitted to paradise” [Reported by Al-Bukhari]
Mu’ath (may Allah be pleased with him) was walking in the street with a man, and then Mu’ath removed a stone from the path. The man inquiring “What is that?”. He replied, “I heard the Messenger of Allah Prayers and Peace of Allah be upon him say: “Whoever removes a stone from the road a good deed will be recorded for him, and whoever his deed is accepted will be admitted to paradise” Mu’ath replied.” [Reported by At-Tabarany]
15- Not caring for the Muslim affairs or interacting with them by invocation, support or charity: he is cold towards the oppression and the calamities that face his Muslim brothers round the world by their oppressing enemies and natural disasters. He is sufficient with his own well-being, which is a result in weakness of faith. However, the true believer is not like that. The Prophet, Prayers and Peace of Allah be upon him, said: “The believer to the believers is like the head to the body, He feels pain for the believers like the pain felt by the body for the head.” [Reported Ahmad]
16- Cutting the brother hood bonds between brothers in faith: the Prophet Prayers and Peace of Allah be upon him said: “No two persons have Mutual love for the sake of Allah Almighty (or for the sake of Islam) would be parted from each other except for an evil deed (in other narration “Only the sin that has parted them”) one of them commits.” [Reported by Al-Bukhari and Ahmad]
This is an evidence for the misfortune of the evil deed; it would endanger the bonds of brotherhood and cutting it. The loneliness that the person may feel toward his brothers is because of the weakness of faith resulted from committing sins. Allah Almighty degrades the sinner in the hearts of His servants; so, he lives between them the worst life with no grace or dignity. Moreover, he misses the company of the believers and Allah’s protection; Truly, Allah defends those who believe.
17- Not feeling the responsibility of working for this religion: he does not work for propagating it or serving it. He is the contrary of the companions of the Prophet, Prayers and Peace of Allah be upon him, who felt responsibility just after accepting Islam. This is Al-Tufail Ibn ‘Amr (may Allah be pleased with him); how much time was between his acceptance to Islam and his going to his people to call them for Allah Almighty?! He promptly went to call his people. Once he accepted Islam; he felt that he should go back to his people. Therefore, he returned to his people as a caller to Allah Almighty. Nowadays, many people take a long time between their adhering with religion and reaching the level of calling to Allah Almighty.
The companions of the Prophet, Prayers and Peace of Allah be upon him, used to observe the consequences of accepting Islam, which is taking the infidels as enemies and declaring innocence from them and cutting the relations with them. When Thumama Ibn Athal (the chief of the people of Al-Yamama) had been captured and tied up in the Masjid and the Prophet Prayers and Peace of Allah be upon him offered him to accept Islam; Allah has thrown the light in his heart. Hence, he accepted Islam and went to perform ‘Umra (lesser pilgrimage). When he arrived to Mecca, he said to the infidels of Quraish: “No single seed of wheat would come to you from Al-Yamama before having permission from the messenger of Allah Prayers and Peace of Allah be upon him” [Reported by Al-Bukhari]
Once he accepted Islam; he promptly cut relations with the infidels, imposed economical siege over them and provided all the available facilities for calling for Allah, because his true belief made such actions necessary.
18- Feeling panic and fear when facing a calamity or disaster: you would see him trembled, confused and disconcerted. A confused individual he is, when he faces a calamity or an ordeal, seeing all the paths closed and overwhelmed with worries, thus cannot face reality with a rational mind nor a strong heart. This is a result of the weakness of his faith. If he had a strong faith, he would be firm and face the gravest calamities and worst catastrophes with firmness and steadiness.
19- Dispute and argue that hardens the heart: the Prophet Prayers and Peace of Allah be upon him said: “No people had gone astray after being guided but because of arguing” [Reported by Ahmad and Al-Albani in “Sahih Al-Jame’”]
Arguing with no sound proof or intention leads to going astray from the straight path. How many people dispute today without knowledge or guidance, or a Book giving light (from Allah)! A sufficient reason for deserting this evil habit to know that the Prophet, Prayers and Peace of Allah be upon him, said: “I am the chief of a house in the middle of paradise for whoever deserts the arguing even if he is right” [Narrated by Abu-Dawud and authenticated by Al-Albani]
20- Loving the worldly life, adhering to it and feeling attached to it: a person’s heart would feel attached to this worldly life to the degree of feeling pain for missing some of its benefits such as money, authority, power and accommodation. He would think that he is overwhelmed and does not have luck for not having what others have. He would feel more pain and constriction in the chest if he saw his Muslim brother gained what he did not gain of this worldly benefits; moreover, he might envy him and hope for the diminishing of this grace from his Muslim brother. This is contrary to the true belief; the Prophet, Prayers and Peace of Allah be upon him, said: “(Two things) do not come combine in the heart of a servant; (true) belief and envy” [Narrated by An-Nisa’y and Al-Albani in “Sahih Al-Jame’”]
21- His speech and manners will take the intellectual way of thinking, lacking the fiducial character: Therefore you might not find in his speech any imprint of a text from the Holy Quran or Sunna or the sayings of the righteous forefathers, may Allah mercy them.
22- Giving great attention to self-care: he would exaggerate in caring for his food, drinking, clothing, housing, and riding. He would give great attention to luxury; do his best to make his clothes neat, spending time and money in decorating the house, although they are not necessary and many of his Muslim brothers are in urgent need to this money. He would do all of these things to get drown in the detested luxury. It is narrated on the authority of Mu’ath Ibn Jabal (may Allah be pleased with him) that when the prophet (Prayers and Peace of Allah be upon him) sent him to Yemen and recommended him, he said: “Beware of leading a life of ease and comfort because the slaves of Allah are not such people” [Reported by Abu-Nu’aym, Al-Albani and Ahmad]
Second: The reasons of the weakness of faith
There are many reasons for the weakness of faith. Some of these reasons are same as the symptoms (i.e. committing sins, loving the worldly life and adhering to it). The following are some reasons in addition to the above mentioned:
1- Neglecting the fiducial atmosphere for long time: This is a major reason for the weakness of faith. Allah Almighty says: {Has not the time come for the hearts of those who believe (in the Oneness of Allâh - Islâmic Monotheism) to be affected by Allâh’s Reminder (this Qur’ân), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurât (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fâsiqûn (the rebellious, the disobedient to Allâh)} [Al-Hadid 57:16]
Transliteration: Alam yani lillatheena amanoo an takhshaAAa quloobuhum lithikri Allahi wama nazala mina alhaqqi wala yakoonoo kaallatheena ootoo alkitaba min qablu fatala AAalayhimu alamadu faqasat quloobuhum wakatheerun minhum fasiqoona
This verse demonstrates the state of being away from the fiducial atmosphere which is a reason for the weakness of faith in the heart (i.e. the person who departs from his Muslim brothers for long time, because of travel or having a job or the like, would miss the atmosphere of faith that he used to live in and obtain from it the strength of his heart). The true believer has little power alone and has greater power when he is in the company of his brothers. Al-Hassan Al-Basry (may Allah almighty mercy him) said: “Our brothers are dearer to us than our family, because our families remind us with this worldly life while our brothers remind us with the hereafter.” If the period of being away of the fiducial atmosphere extends, leads to loneliness of the heart that later turns to repulsion from this atmosphere, all this results in the darkness and hardness of the heart fading out the light in it. This explains the reason of some people’s relapse in the holidays that they travel during them, or after their change of residence for the purpose of work or study.
2- Turning away from the good example: Whoever takes knowledge from righteous person, that combines the beneficial knowledge with the good work, strong belief and provides his fellows with his knowledge, manners and virtues, would feel hardness in the heart if he deserted the righteous person for a period of time. When the Prophet (Prayers and Peace of Allah be upon him) died and was buried, the companions said: “We censured our hearts,” and they felt loneliness because of the death of the teacher and the good example (Prayers and Peace of Allah be upon him). In some narrations they described themselves as “The sheep cattle in the winter rainy night”. However he (Prayers and Peace of Allah be upon him) left behind him peaks every one of them has the ability to bear the caliphate, and they became good examples for each other. On the other hand, the Muslim of today needs a good example close to him.
3- Neglecting studying Sharia knowledge, going back to the books of the righteous forefathers and the books that revive the heart: There are books the reader feels that it vitalizes the faith in his heart. The Book of Allah is the first of these books then the books of the Hadeeth, then the books of the heart-milting (riqaq) which were written by pioneer scholars know how to present the creed in a way that revitalizes the heart (i.e. the books of Ibn Al-Qayim, Ibn Rajab and others). Neglecting these books along with reading the intellectual books only, or the books of the pure rules, or the books of the language and the fundamentals, may lead to the hardness of the heart. This is not dispraise to such books; rather it is warning for whoever deserts reading the books of Tafsir (exegesis) and Hadeeth. You may find such person does not read in them although they are the books that connect the heart with Allah Almighty. For example, when you read in the two Saheehs, you feel that you live in the era of the Prophet (Prayers and Peace of Allah be upon him) with the companions and expose one’s self to the breezes of faith from their biographies, examples and the events that occurred in their era. The People of Hadeeth are the folks of the Messenger of Allah, Prayers and Peace of Allah be upon him, while they didn’t accompany him, but they accompanied his words.
The effects of this reason (Neglecting books that nourishes faith) is clear on those who study topic that have no relation with the Islam; such as philosophy, sociology and other branches of knowledge that had been compiled away from Islam. The same can be observed on whoever likes to read science fiction and love stories along with those who like to follow up the unbeneficial news in the papers, magazines and autobiographies.
4- Living in a bad atmosphere where the sins are everywhere: In such atmosphere, you would find someone boasts of a sin he had committed, second one intonates a song, third one smokes a cigarette, fourth one leafs a rakish magazine, fifth one curses and reviles … etc. as for the backbiting and matches news they are very widespread.
Some surroundings remind only with this worldly life. This is like many settings and offices where the priority is for talking about trade, job, money, investment, work problems, bonuses, promotions, deputations … etc.
As for the houses, there is much to say that could be scripted. There are a lot of the atrocious acts that make the Muslim feels shame and break his heart. There you may find rakish songs, vile movies and prohibited free mixing between men and women. Such environments surly make the hearts sick and hard without doubt.
5- Hyperbole in the worldly affairs till the heart becomes its slave: The Prophet (Prayers and Peace of Allah be upon him) says: “Misery to the slave of Dinar, Misery to the slave of Dirham (money)” [Reported by Al-Bukhari]
And he (Prayers and Peace of Allah be upon him) says: “It is sufficient for any one of you to take from this worldly life what the traveler takes for his journey” [Reported by At-Tabarany in “Al-Kabeer”, and Al-Albani in “Sahih Al-Jame’”]
This Hadeeth means that one should take the little that is enough for achieving the goal. This phenomenon is widespread in these days where greed is common; nowadays people run behind trade, industry and partnerships. This is confirmation to the saying of the Prophet (Prayers and Peace of Allah be upon him): “Allah Almighty has said: ‘We have revealed money for performing prayers and giving the Zakat (obligatory charity). If the son of Adam had a valley of money, he would desire having a second one. And if he had two valleys, he would desire having a third one. Nothing would fill the heart of the son of Adam but dust, then Allah would accept the repentance of whoever had repented’” [Narrated by Ahmad and Al-Albani in “Sahih Al-Jame’”]
6- Being busy with money, wife and children: Allah almighty says: {And know that your possessions and your children are but a trial} [Al-Anfal 8:28]
Transliteration: WaiAAlamoo annama amwalukum waawladukum fitnatun
And He almighty says: {Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allâh has the excellent return (Paradise with flowing rivers) with Him} [Al-Imran 3:14]
Transliteration: Zuyyina lilnnasi hubbu alshshahawati mina alnnisai waalbaneena waalqanateeri almuqantarati mina alththahabi waalfiddati waalkhayli almusawwamati waalanAAami waalharthi thalika mataAAu alhayati alddunya waAllahu AAindahu husnu almaabi
This verse means that if loving such things (which women and children are its forepart) has priority over loving Allah and his messenger, it would be detested and such person is dispraised. On the other hand, if this love was in the frame of Sharia and facilitates worshipping Allah, he would be praised. The Prophet (Prayers and Peace of Allah be upon him) said: “The most beloved things it me from this world are women and scent, and praying is the comfort of my eyes” [Reported by Ahmad]
Many people get driven behind wives and commit what is prohibited, and get driven behind the children and be preoccupied to the degree that takes them away from worshipping Allah Almighty. The Prophet (Prayers and Peace of Allah be upon him) said: “The child is a reason for sadness, cowardice, ignorance and stinginess” [Narrated by At-Tabarany in “Al-Kabeer”, and Al-Albani in “Sahih Al-Jame’”]
He meant by its being a reason for stinginess that whenever the father wants to spend for the cause of Allah, Satan would remind him with his children; so, he would say: “My children has the priority. I will save this money for them lest they need it after my death” and does not become willing to spend for the cause of Allah. And he meant by his saying that it’s a reason for cowardice that whenever he wants to fight for the cause of Allah Satan will come and say to him: “You may be killed and the children become orphans and get lost” so, he does not get out for Jihad. And he meant by its being a reason for ignorance hat it makes the father busy and does not have time to seek the knowledge of the Sharia. And he meant by its being a reason for sadness that he would feel sad whenever his child is sick or asks for something he cannot provide. And if he is grown up as a disobedient child, this would be the lasting and consistent solicitude.
This does not mean to desert marriage, bearing children or raising them; rather it means to beware of being busy with them the prohibited busyness.
As for the temptation of money; the Prophet (Prayers and Peace of Allah be upon him) says: “There is a Fitna (temptation) for every Umma and the Fitna of my Umma is money” [Reported by At-Tirmizi and authenticated by Al-Albani]
Being occupied by gathering money could ruin the religion more than the ruin that a wolf could do in a pinfold of sheep. This is what the Prophet (Prayers and Peace of Allah be upon him) meant by his saying: “No two hungry wolves, had been sent to sheep, cause damages than a person’s care for (two things) gaining wealth and honor to his religion” [Reported by At-Tirmizi and Al-Albani in “Sahih Al-Jame’”]
That is why the Prophet (Prayers and Peace of Allah be upon him) ordered Muslims to take what is sufficient and neglect taking anything more that could occupy the person from remembering Allah. The Prophet (Prayers and Peace of Allah be upon him) said: “It is sufficient as property (wealth owned) to have a servant and a mount (something to ride) in the cause of Allah. [Reported by Ahmad and Al-Albani]
The Prophet (Prayers and Peace of Allah be upon him) warned whoever gathers money except those who gather it to spend charity. He (Prayers and Peace of Allah be upon him) said: “Woe to the gainers (of money), except who spends it there, there and there- pointed at the four directions -; his right, left, front and behind him” [Reported by Ibn Majah and authenticated by Al-Albani]
It means spending it in the causes of good and giving it as charity in all directions.
7- False hope of living long: Allah almighty says: {Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!} [Al-Hijr 15:3]
Transliteration: Tharhum yakuloo wayatamattaAAoo wayulhihimu alamalu fasawfa yaAAlamoona
Ali (may Allah be pleased with him) said: “What I fear most for you is; following the whims and the false hope of living long. As for following the whims; it repels him away from the right path. And the false hope of living long makes you forget the hereafter” (Fath Al-Bary). Also, it is said: “Four are signs of unhappiness; not shedding tears, the hardness of the heart, the false hope of living long and caring much for this worldly life.” The false hope of living long produces laziness in worship, delaying, loving this worldly life, forgetting the hereafter and heart hardness. The tenderness of the heart is a result to remembering death, grave, reward, punishment and the events of the Day of Resurrection. Allah Almighty says: {and the term was prolonged for them and so their hearts were hardened} [Al-Hadid 57:16]
Transliteration: fatala AAalayhimu alamadu faqasat quloobuhum
Moreover, it is said: “Whoever his hopes are little, his solicitudes will be so, and his heart will be lighted; because if he remembered death, he would perform more acts of worship.” (Fath Al-Bari 11/137)
8- Immoderation in eating, sleeping, awaking, talking and intimacy: the excessive eating causes dullness and laziness concerning worship and feeds the paths of Satan in the human body. It is said: “Whoever eats much, would drink much then sleeps much and losses great rewards.” Talking much hardens the heart, and the excessive gatherings makes a barrier between the person and reckoning his self and taking care of what benefits it in the hereafter. Laughing much destroys the life of the heart. The Prophet (Prayers and Peace of Allah be upon him) said: “Do not laugh much because excessive laughing kills (hardens it) the heart” [Narrated by Ibn Majah and authenticated by Al-Albani]
Also, the time that is not occupied by worshipping Allah Almighty produces a hard heart that is not affected by the deterrents of the Holy Quran or the preachment of faith.
The reasons of the weakness of belief are numerous cannot be counted easily. However, the rest of these reasons could be deduced from what have been mentioned. This is very clear to every sane person. May Allah purify our hearts and save us from the wickedness of our selves.
Third: Curing the weakness of Faith
The Prophet (Prayers and Peace of Allah be upon him) said: “faith wears out in your hearts as the clothes wear out, so invoke Allah to revive faith in your hearts.” [Authenticated by Al-Albani]
Meaning that faith could grow old in the heart like a piece of cloths that needs to be renewed, and sometimes a cloud of sins could pass by the heart of the believer, so it darkens it. This is what the Prophet (Prayers and Peace of Allah be upon him) described by his saying: “There is no heart but has a cloud like the clouds of the moon. While the moon glowing, a cloud could pass by it, so it gets darkened; and when it passes away, it glows again” [Reported by Abu Nu’aym]
Sometimes clouds pass by a moon covering its luminous light after a while it moves away then the moon light appears again illuminating the sky. Likewise the heart of the believer, clouds of sins could pass by the heart of the believer, so they cover its light and leave the person in darkness and loneliness. However, when he seeks to increase his faith and seeks the help of Allah Almighty, these clouds go away and the light of his heart comes back.
Among the significant fundamentals in understanding the issue of the weakness of Faith, and knowing its cure, is to know that the faith increases and decreases. This is one of the fundamentals of the sound belief in Islam (the belief of Ahlul Sunnha wal Jam’aa). The true believer believes that belief is uttering by tongue, believing by heart and applying by the limbs; it gets increased by obedience, and gets decreased by disobedience. This is approved by evidences from the Holy Quran and the Sunnah of the Messenger of Allah, Allah Almighty says: {that they may grow more in Faith along with their (present) Faith} [Al-Fath 48:4]
Transliteration: almumineena liyazdadoo eemanan maAAa eemanihim
and He says: {which of you has had his Faith increased by it?} [At-Taubah 9:124]
Transliteration: ayyukum zadathu hathihi eemanan
And the Prophet (Prayers and Peace of Allah be upon him): “Whom amongst you sees something evil should change it with his hand; and if he couldn’t, then he should do it with his tongue, and if he could not do it, then by his heart (deny it), and that is the least of faith” [Reported by Muslim]
The effect of obedience and disobedience on the increase and decrease of faith is known and tried. If someone walked in the market looking at the unveiled women and listening to the market’s discourses, and then he went to the graveyard contemplating on the hereafter his heart softens, he would find great difference between the two cases, the heart is very changeable.
Some righteous forefathers say about this issue: “Among the signs of the servant’s understanding is to regularly check his faith and knows what is missing? Has his faith increased or decreased? When does Satan come to him?” (The explanation of Ibn Al-Qayim Nounyah by Ibn Isa)
It must be known that if the decrease of faith led to deserting an obligatory act of worship or doing a prohibited thing, it would be dangerous detested defect that requires repentance and seeking remedy. On the other hand, if the decrease did not lead to deserting an obligatory act of worship or doing a prohibited thing (i.e. retreating after doing recommended acts of worship for some time), the person would steer himself till he goes back to his previous power and vitality in worship. The Prophet (Prayers and Peace of Allah be upon him) said: “For every State of faith there is a Shera (power and vigor) and for every Shera there is a Fatra (weakness and tepidity), so whoever his Fatra is towards my Sunnah, he is guided; and however his Fatra is for something else, he would perish” [Reported by Ahmad]
Before talking about the cure it is important to mention a significant note. Many of those who suffer from the hardness of the heart seek cure from others although they could cure themselves, if they wanted. This is the natural state because faith is a relationship between the servant and his Lord. The following are some of the lawful methods that the Muslim could adapt to cure the weakness of his faith and get rid of the hardness of his heart after putting trust in Allah Almighty and having the self, accustomed to fighting for the cause of Allah;
1- Carefully contemplating on the Holy Qur’an that Allah Almighty has revealed as a manifestation to everything and as a light He Almighty guides by it whomever He wants. Surly, it has great and effective cure; Allah almighty says: {And We send down of the Qur’ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it)} [Al-Isra 17:82]
Transliteration: Wanunazzilu mina alqurani ma huwa shifaon warahmatun lilmumineena
As for the method of healing; it is ponder and contemplate carefully.
“The Prophet (Prayers and Peace of Allah be upon him) used to carefully contemplate the Holy Qur’an and repeats it in his prayer at night. Once, he stayed (in prayer) repeating one verse all the night till dawn came.” This verse was the saying of Allah almighty: {"If You punish them, they are Your slaves, and if You forgive them, verily You, only You, are the All-Mighty, the All-Wise"} [Al-Maidah 5:118]” [Narrated by Ahmad and Al-Albani]
He (Prayers and Peace of Allah be upon him) used to carefully contemplate on the Holy Qur’an to the greatest extent. Ibn Hibban narrated in his Saheeh on the authority of ‘Atarah that he entered with Ubaidullah Ibn Omair upon Aisha (may Allah be pleased with her), and then Ubaidullah Ibn Omair said: “Tell us about the most astonishing thing you had ever seen from the Prophet (Prayers and Peace of Allah be upon him).” She wept then said: “Once night, he stood up (for performing prayer) and said: ‘O ‘Aisha, let me worship my Lord.’ So I said: ‘By Allah I love being close to you and whatever pleases you.’ Then he purified himself and began performing prayer. He wept till he wetted his lap, and continued weeping till he wetted the earth. Then Belal came to tell him that the time of (dawn) prayer had come, but when he saw him weeping he said: ‘O Messenger of Allah, do you weep while you’ve been forgiven by Allah your past and coming sins?’ the prophet (Prayers and Peace of Allah be upon him) said: ‘Would not I be a thankful slave? There are verses had been revealed upon me tonight, woe to whoever recites them without carefully considering them: {Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allâh (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created (all) this without purpose, glory to You! (Exalted are You above all that they associate with You as partners). Give us salvation from the torment of the Fire}’” [Al-Imran: 190-191] [The authentic chain by Al-Albani].
This is an evidence for the obligation of considering the verses.
The Holy Qur’an contains monotheism, promise, threat, rules, news, stories, etiquettes and manners. The effects of such things on the self are numerous. Moreover, there are chapters that tremble one’s self more than other chapters. This is proved by the saying of the Prophet (Prayers and Peace of Allah be upon him): “Hud and its likes had caused my hair to turn white” [Authenticated by Al-Albani]
There is another narration states: “Hud, Al-Waqiah, Al-Mursalat, Amm Yatasa’lun (An-Naba) and Eza Ash-Shams Quwerat (At-Taquir)” [Reported by At-Tirmizi and authenticated by Al-Albani]
These chapters had whitened the hair of the Prophet (Prayers and Peace of Allah be upon him) because of the facts of faith that they contained and the great obligations that they felt his heart with. So, their effects appeared on his hair and body {So stand (ask Allâh to make) you (Muhammad peace be upon him) firm and straight (on the religion of Islâmic Monotheism) as you are commanded and those (your companions) who turn in repentance (unto Allâh) with you} [Hud 11:112]
Transliteration: Faistaqim kama omirta waman taba maAAaka
The companions of the Prophet (Prayers and Peace of Allah be upon him) used to recite the Holy Qur’an, contemplate on its meanings and be touched by it. Abu Bakr (may Allah be pleased with him) was a heart tendered man. Whenever he leads people in prayer and recites the words of Allah, he cannot help weeping. Omar may Allah be pleased with him has become ill from the effect of reciting Allah’s saying: {Verily, the Torment of your Lord will surely come to pass. There is none that can avert it} [At-Tur 52:7-8]
Transliteration: Inna AAathaba rabbika lawaqiAAun (7) Ma lahu min dafiAAin
(this is mentioned in Tafseer Ibn Katheir). Also, his sobbing had been heard from behind the rows (in the prayer) when he recited Allah’s saying about Jacob (peace be upon him): {He said: "I only complain of my grief and sorrow to Allâh} [Yusuf 12:86]
Transliteration: Qala innama ashkoo baththee wahuznee ila Allahi
(Manaqeb Omar by Ibn Al- Jawzy). ‘Uthman (may Allah be pleased with him) said: “If our hearts were pure, it would have never become full of the words of Allah (it would always desire having more).” He had been killed as a martyr and his blood had been shed on his copy of the Holy Qur’an. Numerous stories like these had been narrated about the companions of the Prophet (Prayers and Peace of Allah be upon him). Ayub narrated that he heard Sa’ied Ibn Jubair repeating this verse in the prayer more than twenty times {And be afraid of the Day when you shall be brought back to Allâh} [Al-Baqarah: 281];
Transliteration: Waittaqoo yawman turjaAAoona feehi ila Allahi
It is the last verse that had been revealed, and its conclusion is {Then every person shall be paid what he earned, and they shall not be dealt with unjustly} [Al-Baqarah 2:281]
Transliteration: thumma tuwaffa kullu nafsin ma kasabat wahum la yuthlamoona
Ibrahim Ibn Bash-Shar said: “The verse that caused the death of Ali Ibn Al-Fudail was {If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)!} [Al-An’am 6:27]”
Transliteration: Walaw tara ith wuqifoo AAala alnnari faqaloo ya laytana nuraddu
He died because of it and I was among those who prayed upon him (the funeral prayer); May Allah mercy him. Moreover, they had situations with the prostrations of reciting the Holy Qur’an. It is narrated that a man (may Allah mercy him) recited the saying of Allah Almighty: {And they fall down on their faces weeping and it increases their humility} [Al-Isra’ 17:109]
Transliteration: Wayakhirroona lilathqani yabkoona wayazeeduhum khushooAAan
So he prostrated the prostration of reciting, and then reproached himself by saying: “This is the prostration, but where is the weeping?”
One of the deepest contemplation are the ones on the parables of the Holy Qur’an; because when Allah Almighty has put forward the parables in the Holy Quran, He incited us to think and consider. He said: {and Allâh sets forth parables for mankind in order that they may remember} [Ibrahim 14:25]
Transliteration: wayadribu Allahu alamthala lilnnasi laAAallahum yatathakkaroona
And said: {Such are the parables which We put forward to mankind that they may reflect} [Al-Hashr 59:21]
Transliteration: watilka alamthalu nadribuha lilnnasi laAAallahum yatafakkaroona
One of the righteous forefathers pondered on one of the parables of the Holy Qur’an, and could not understand its meaning; so, he wept. He was asked; “why do you weep?” He replied: “Allah Almighty says: {And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allâh and His Signs)} [Al-Ankabut 29:43]
Transliteration: Watilka alamthalu nadribuha lilnnasi wama yaAAqiluha illa alAAalimoona
and I did not understand the similitude. Therefore, I do not have knowledge, and I weep for losing the knowledge.”
Allah has put forward, in the Holy Qur’an, numerous parables for us. Among these parables; the likeness of one who kindled a fire, the example of those who shouts to those (flock of sheep) that hear nothing but calls and cries, the likeness of a grain (of corn) that grew seven ears, the parable of a dog that lolls his tongue out, the likeness of a donkey which carries huge burdens of books, fly, spider, the likeness of the blind and the deaf and the seer and the hearer, the parable of ashes the wind blew them furiously on a stormy day, the parable of a goodly tree, the parable of an evil tree, the likeness of the water (rain) which had been down from the sky, the parable of a niche that there is a lamp within it, the example of the slave who has no power of any sort, the similitude of the (slave) man who is belonged to many partners disputing with one another … etc. I mean inciting you to go to the verses of the parables and carefully consider them.
Ibn Al-Qayim (may Allah have mercy on him) summarizes what the Muslim has to do to cure the hardness of his heart with the Holy Qur’an by saying: “This could be accomplished through two things. First, transferring your heart from the atmosphere of this worldly life to the atmosphere of the life of the hereafter, then directing all its senses to the meanings of the verses of the Holy Qur’an and understanding them and the reasons of their revelations. You should take your share of the verses of the Holy Qur’an, and then pour it on the illness of your heart, and it will be recovered by the willing of Allah.”
2- Feeling the Greatness of Allah Almighty, acknowledging His names and attributes, contemplating it, understanding their meanings, and planting this feeling in the heart, transferring it to the limbs to start translating the feeling of the heart into actions. The heart is the king and master of the limbs, and the limbs are like the soldiers and subjects of that king and master. Therefore, if the heart is alright, the actions of the limbs will be good. On the other hand, if the heart is not alright, the actions of the limbs will not be good.
The texts of the Holy Qur’an and the texts of the Sunnah of the Prophet (Prayers and Peace of Allah be upon him) that talk about the Greatness of Allah Almighty are numerous. If the Muslim considered these texts; his heart would tremble, his soul would prostrate to the Most High the Most Great, his limbs would submit to the All-Hearer the All-Knower, and his reverence to the Lord of the previous and coming would increase. Among His many names and attributes that are mentioned in the sacred texts is His being the Most High, the All-Mighty, the Compeller, the Supreme, the All-Strong, the Most Great and the Most High. He is the Ever Living Who does not die while People and Jinn die. He is the Prevailing; the thunder glorifies and praises Him, and so do the angels because of His Awe. He is All-Mighty All-Able of Retribution. Neither slumber nor sleep overtakes Him. His knowledge extends over everything; He knows the fraud of the eyes, and all that the breasts conceal. He described His knowledge by saying: {And He knows whatever there is in the land and in the sea; not a leaf falls, but he knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record} [Al-Anam 6:59]
Transliteration: WaAAindahu mafatihu alghaybi la yaAAlamuha illa huwa wayaAAlamu ma fee albarri waalbahri wama tasqutu min waraqatin illa yaAAlamuha wala habbatin fee thulumati alardi wala ratbin wala yabisin illa fee kitabin mubeenin
And He has told us about His Greatness: {They made not a just estimate of Allâh 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 be He, and High be He above all that they associate as partners with Him!} [Az-Zumar 39: 67]
Transliteration: Wama qadaroo Allaha haqqa qadrihi waalardu jameeAAan qabdatuhu yawma alqiyamati waalssamawatu matwiyyatun biyameenihi subhanahu wataAAala AAamma yushrikoona
The prophet (Prayers and Peace of Allah be upon him) said: “Allah will take the whole earth (in His Hand) and wrap up the Heaven with His right Hand, and then He will say, "I am The King! Where are the kings of the earth?” [Narrated by Al-Bukhari]
The heart get trembled when it considers the story of Moses (peace be upon him) and his saying to Allah Almighty: {"O my Lord! Show me (Yourself), that I may look upon You."} [Al-Araf 7:143]
Transliteration: rabbi arinee anthur ilayka
and Allah’s reply: {"You cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me." So when his Lord appeared to the mountain, He made it collapse to dust, and Mûsâ (Moses) fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am the first of the believers."} [Al-Araf 7:143]
Transliteration: qala lan taranee walakini onthur ila aljabali faini istaqarra makanahu fasawfa taranee falamma tajalla rabbuhu liljabali jaAAalahu dakkan wakharra moosa saAAiqan falamma afaqa qala subhanaka tubtu ilayka waana awwalu almumineena
When the prophet (Prayers and Peace of Allah be upon him) manifested this verse; he recited it, then put his thumb finger over the upper joint of the pinkie and said: “So the mountain had subsided” [Reported by At-Tirmizi and Ahmad]
Also, the Prophet (Prayers and Peace of Allah be upon him) described the greatness of Allah Almighty by saying: “His veil is the light; if he withdraws it (the veil), the splendor of His countenance would burn His creation so far as His sight reaches” [Narrated by Muslim]
He (peace be upon him) also said: “When Allah ordains a matter in the Heavens, the angels flap with their wings in obedience to His statement, which sounds like a chain dragged over a rock." ('Ali and other sub-narrators said, "The sound reaches them.") "Until when fear is banished from their (angels) hearts, they (angels) say, 'What was it that your Lord said? They say, 'The truth; And He is the Most High, the Most Great'” [Narrated by Al-Bukhari]
The texts that deal with this issue are numerous. We aim manifesting that feeling the greatness of the Lord by carefully considering these texts and their likes are one of the best methods of curing the weakness of belief. Ibn Al-Qayim (may Allah mercy him) described the greatness of Allah Almighty by sweet lovely words; he said: “He disposes the affairs of the kingdoms, orders, prohibits, creates, provides, causes death, grants life, honors, humiliates, causes the night and day to succeed each other, gives the (good and no good) days to people in turn, and turns states (raises one and perishes another). His power and might reach all the corners of heaven, earth, seas and air. His knowledge has surrounded everything, and He knows the exact number of everything … His hearing is extended to include all sounds; although their difference (in languages, and subjects), He hears them all with no confusion or annoyance of the insistency of the needy creature. His vision has been extended to include everything could be seen; He could see the faint steps of the black ant on the solid rock on the dark night. The invisible is visible to Him, and the secret is known to Him. {Whosoever is in the heavens and on earth begs of Him (its needs from Him). Every day He is (engaged) in some affair} [Ar-Rahman 55:29]
Transliteration: Yasaluhu man fee alssamawati waalardi kulla yawmin huwa fee shanin
such as forgiving a sin, relieving a hardship, eliminating a solicitude, repairing a broken person, enriching a poor person, guiding a straying person, guiding a confused person, helping the needy, feeding a hungry person, clothing a naked person, healing a sick person, accepting a repentant person, rewarding a beneficent person, providing victory to an oppressed person, defeating a tyrant, covering shame, diminishing fear, raising people and lowering others … if all the inhabitants of the heaven and earth, all His creatures from the beginning to the end, and all people and Jinn where as pious as the most pious person had ever created; this would increase nothing to His kingdom. On the other hand, if all the inhabitants of the heaven and earth, all His creatures from the beginning to the end, and all people and Jinn where as immoral as the most immoral person had ever created; this would decrease nothing from His kingdom. If all the inhabitants of the heaven and earth, all His creatures from the beginning to the end, and all people and Jinn had come together in one place and asked Allah, then He gave every one of them what he asked for; this would decrease no single atom of His kingdom … He is the First that there is none before Him and the last that there is none after Him. He Almighty is the One Who deserves to be remembered much and worshipped alone. He is the One Who has the priority to be thanked. He is the Kindest Owner and the Most Generous One that had been asked … He is the King that has no partner; the One Who has no equal, the Self-Sufficient Master that has no child and the Most High that has no resemblance. Everything will perish except His Face, and every property will perish except his domain … There would be no obedience without His permission, nor would be any disobedience without His prior knowledge. People obey Him; so, He thanks them. Others disobey Him; so, He forgives their sins. Every punishment from Him is Justice while every grace from Him is favor. He is the nearest Watcher, the closest Guard. He took by the foreheads, recorded the deeds and specified the ages; therefore, the hearts reveal their secrets to Him, and the secrets are clear to Him. His grace is words and His punishment is words {Verily, His Command, when He intends a thing, is only that He says to it, "Be!" - and it is!} [Ya-Sin 36:82]
Transliteration: Innama amruhu itha arada shayan an yaqoola lahu kun fayakoonu
Al-Wabel As-Sayeb in short
3- Seeking the knowledge of the Sharia: It is the knowledge that leads to fearing Allah and increasing believing in Him Almighty. Allah Almighty says: {It is only those who have knowledge among His slaves that fear Allâh} [Faatir 35:28]
Transliteration: innama yakhsha Allaha min AAibadihi alAAulamao
Regarding faith, those who do not know are not equal to whom knows; how could the one who knows the details of the Sharia, the meaning of the testimony of Islam and its requirements, the events of post-death (i.e. the test of the grave, the horribleness of the hereafter, the events of the Day of Judgment, the grace of the paradise and the punishment of the hellfire), the Sharia wisdom in making some things lawful and making others unlawful, the details of the biography of the Prophet (Prayers and Peace of Allah be upon him) and the other branches of the Sharia knowledge, be equal in faith with the one who knows nothing about the religion and its rules and what the Sharia talked about?! Such individual has no connection to his religion except imitation, and his share of the knowledge is poor; {Are those who know equal to those who know not?} [Az-Zumar 39: 9]
Transliteration: qul hal yastawee allatheena yaAAlamoona waallatheena la yaAAlamoona
4- Participation in the assemblies of remembering Allah: It leads to increasing the faith for many reasons including; remembering Allah, being covered by Mercy, the descent of tranquility, having the angels round the assembly, being mentioned by Allah to those who are near Him, and having the sins forgiven. This had been mentioned in authentic Ahadeeth such as the saying of the Prophet (Prayers and Peace of Allah be upon him): “The people do not sit remembering Allah but they are surrounded by angels and covered by Mercy, and there descends upon them tranquility as they remember Allah, and Allah mentions them to those near Him(Angels of the heavens)” [Reported by Muslim]
Sahl Ibn Al-Hanzalya (may Allah be pleased with him) said that the Prophet (Prayers and Peace of Allah be upon him) said: “No people had been assembled for remembering Allah but it is said to them at the moment of leaving “Rise forgiven of sins.” [Saheeh Al-Jame’]
Ibn Hajar (may Allah mercy him) said: “What is meant by ‘remembering Allah’ is continuously doing the acts whether obligatory or recommended acts; such as reciting the Holy Quran, reading the Hadeeth and studying (the Sharia) knowledge” (Fath Al-Bary). Among the evidences that proof that the assemblies of remembering Allah increase faith, the Hadeeth that is narrated by Muslim in his saheeh on the authority of Hanzala Al-Osaidy. Hanzala said: “I met Abu Bakr. He said: How are you? He (Hanzala) said: Hanzala has turned to be a hypocrite. He (Abu Bakr) said: Glory be to Allah, what are you saying? Thereupon he said: I say that because when we are in the company of Allah's Messenger (Prayers and Peace of Allah be upon him) we ponder over Hell-Fire and Paradise as if we are seeing them with our very eyes and when we are away from Allah's Messenger (Prayers and Peace of Allah be upon him) we attend to our wives, our children, our business; most of these things (pertaining to After-life) slip out of our minds. Abu Bakr said: By Allah, I also experience the same. So I and Abu Bakr went to Allah's Messenger (peace be upon him) and said to him: Allah's Messenger, Hanzala has turned to be a hypocrite. Thereupon Allah's Messenger (peace be upon him) said: What has happened to you? I said: Allah's Messenger, when we are in your company, we are reminded of Hell-Fire and Paradise as if we are seeing them with our own eyes, but whenever we leave you and attend to our wives, children and business, much of these things go out of our minds. Thereupon Allah's Messenger (Prayers and Peace of Allah be upon him) said: By Him in Whose Hand is my soul, if your state of mind remains the same as it is in my presence and you are always busy in remembrance (of Allah), the Angels will shake hands with you in your beds and in your paths but, Hanzala, an hour and an hour (meaning its between the two, the hereafter and the worldly affairs), he said this thrice” [Reported by Muslim]
The companions of the Prophet (Prayers and Peace of Allah be upon him) used to sit for remembering Allah and call this ‘faith’. Mu’ath (may Allah be pleased with him) once said to a man: “Let’s sit to believe for (some) time (do something that would nourish their faith” [Approved by Al-Albani]
5- Doing much good deeds and filling the time by such deeds: this is one of the greatest reasons of cure. It is great method has great and apparent effect. The truthful (Abu Bakr) had put forward a great example in this concern when the Prophet (Prayers and Peace of Allah be upon him) asked his companions: “Who amongst you has observed fast today?" Abu Bakr said:" I." he further asked: "Who amongst you has followed a funeral today?" Abu Bakr said:" I." he asked again: "Who amongst you has served food to a needy today?" Abu Bakr said:" I." he asked: "Who amongst you has given in charity?" Abu Bakr said: "I." he asked (for the fifth time): "Who amongst you has visited a patient to inquire about his health?" Abu Bakr said: "I." on that The Prophet, Prayers and Peace of Allah be upon him, said: "Those (characteristics) never gather in a man but that he will enter Paradise.”. [Reported by Muslim]
This story means that Abu Bakr As-Sidiq (may Allah be pleased with him) was eager to invest all the opportunities and perform numerous acts of worship. When the Prophet (Prayers and Peace of Allah be upon him) promptly asked this question, it appeared clearly that the days of Abu Bakr (may Allah be pleased with him) was full with the acts of worship. The righteous forefathers did their best in acquiring the good deeds and filling the time with them. This can be manifested by a sentence was said about many of the righteous forefathers such as Hammad Ibn Salamah. Imam Abdurrahman Al-mahdy said: “If it is said to Hammad Ibn Salamah ‘you would die tomorrow’ he could increase nothing to his acts of worship” (Syar A’lam An-Nubala).
The Muslim should take care of some issues in this concern include the following:
Marching forth in the way of good deeds; Allah Almighty says: {And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for Al-Muttaqûn (the pious)} [Al-Imran 3:133]
Transliteration: WasariAAoo ila maghfiratin min rabbikum wajannatin AAarduha alssamawatu waalardu oAAiddat lilmuttaqeena
And He Almighty says: {Race with one another in hastening towards forgiveness from your Lord (Allâh), and Paradise the width whereof is as the width of the heaven and the earth} [Al-Hadid 57:21]
Transliteration: Sabiqoo ila maghfiratin min rabbikum wajannatin AAarduha kaAAardi alssamai waalardi
The notion of these verses was a motivation for the companions of the Prophet (Prayers and Peace of Allah be upon him). Muslim (may Allah mercy him) Reported in his Saheeh on the authority of Anas Ibn Malik his saying: “When the polytheists advanced towards us (in the battle of Badr) the Prophet (Prayers and Peace of Allah be upon him) said: ‘Get up to enter Paradise which is equal in width to the heavens and the earth.’ ‘Umair Ibn Al- Humam Al-Ansari said: ‘O Messenger of Allah, truly a Paradise equal in extent to the heavens and the earth?’ He said: ‘Yes.’ Umair said: ‘Bakhin Bakhin!’ (good good) The Messenger of Allah (Prayers and Peace of Allah be upon him) asked him: ‘what prompted you to utter these words (i. e. Bakhin Bakhin! ')?’ He said: ‘O Messenger of Allah, nothing but the desire that I be among its residents.’ He said: ‘You are (surely) among its residents.’ He took out dates from his bag and began to eat them. Then he said: ‘If I were to live until I have eaten all these dates of mine, it would be a long life.’ (The narrator said): ‘He threw away all the dates he had with him. Then he fought the enemies until he was killed.’”
Previously, Moses hastened to meeting Allah and said: {and I hastened to You, O my Lord, that You might be pleased} [Ta-Ha 20:84]
Transliteration: waAAajiltu ilayka rabbi litarda
Also, Allah almighty praised Zakarya and his family by saying: {So We answered his call, and We bestowed upon him Yahyâ (John), and cured his wife (to bear a child) for him. Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us} [Al-Anbiya 21:90]
Transliteration: Faistajabna lahu wawahabna lahu yahya waaslahna lahu zawjahu innahum kanoo yusariAAoona fee alkhayrati wayadAAoonana raghaban warahaban wakanoo lana khashiAAeena
And the Prophet (Prayers and Peace be upon him) said: “Slowness is in everything – in other narration good – except in the acts of the hereafter” [Reported by Abu Dawud and Al-Albani in “Sahih Al-Jame’”]
Performing the acts of worship continuously; the Prophet (Prayers and Peace of Allah be upon him) reported the saying of his Lord in the Holy Hadeeth: “My servant would continue performing the recommended acts of worship for Me till I love him” [Reported by Al-Bukhari]
Moreover, the Prophet (Prayers and Peace of Allah be upon him) says: “Perform Hajj and ‘Umra after each other” [Narrated by At-Tirmizi and Reported by Al-Albani in the authentic chain]
Therefore, the concept of persistence and continuation is important for strengthening the faith; it is important not to neglect the self-till it deteriorates. The few that continues to be performed is better than the much that is sporadic. Continuing doing the good acts strengthens faith; the Prophet (Prayers and Peace of Allah be upon him) was asked: “What deeds are loved most by Allah?” He said: “The most regular constant deeds even though they may be few” [Reported by Al-Bukhari]
Moreover, the Prophet (Prayers and Peace of Allah be upon him) If he initiates an act of worship, he would stabilize it [Reported by Muslim]
Strive in worship: The cure of the hardness of the heart should not be temporary; rather it should be permanent. This can be done only by persistence in worship. Allah Almighty has described the persistence of the true believers that are close to Him in many states by saying: {Only those believe in Our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.), who, when they are reminded of them, fall down prostrate, and glorify the Praises of their Lord, and they are not proud. Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (in charity in Allâh’s Cause) out of what We have bestowed on them} [As-Sajdah 32:15-16]
Transliteration: Innama yuminu biayatina allatheena itha thukkiroo biha kharroo sujjadan wasabbahoo bihamdi rabbihim wahum la yastakbiroona (15) Tatajafa junoobuhum AAani almadajiAAi yadAAoona rabbahum khawfan watamaAAan wamimma razaqnahum yunfiqoona
and He almighty said about them: {They used to sleep but little by night [invoking their Lord (Allâh) and praying, with fear and hope]. And in the hours before dawn, they were (found) asking (Allâh) for forgiveness. And in their properties there was the right of the Sâ’il (the beggar who asks) and the Mahrûm (the poor who does not ask others)} [Az-Zariyat 51:17-19]
Transliteration: Kanoo qaleelan mina allayli ma yahjaAAoona (17) Wabialashari hum yastaghfiroona (18) Wafee amwalihim haqqun lilssaili waalmahroomi
Looking at the status of the righteous forefathers in this concern develops admiration and leads to taking them as examples. For example, they used to recite one seventh of the Holy Qur’an daily. Moreover, they used to pray at night even during war, and remember Allah even during their being in the jails. They used to weep from the fear of Allah, contemplate on the creation of the heaven and earth, and make their wives sleep then slip away the bed to pray at night. They used to divide the night between themselves and their wives, and divide the day between; fasting, learning, teaching, following funerals to the graves, visiting the sick people, and helping the needy. Moreover, years may pass before one of them could miss the beginning of any prayer with the Imam. After performing the prayer, they wait the next one; also, they take care of the children of their dead brothers for years after the death. Whoever does the above mentioned acts, his faith is increasing all the time.
Not leading one’s self feel boredom: performing the acts of worship continuously and persistently does not mean to make the self-feel boredom; rather it means not stopping the acts of worship. He can do more at when he is active and lessen when he is inactive. There are some Ahadeeth produce good visions in this concern; among these Ahadeeth is the saying of the Prophet (Prayers and Peace of Allah be upon him): “Religion is ease, no one will try to take it hardly but it will defeat him, thus mark your target and don’t deviate. And in another narration “the object, the object then you will succeed” (Aim at the center). [Reported by Al-Bukhari]
And the Hadeeth that is narrated by Al-Bukhari, on the authority of Anas Ibn Malik, that states that the Prophet (Prayers and Peace of Allah be upon him) entered the Masjid and found a rope stretched between two pillars; so, he said: “What is this rope?” people said: “It is for Zaynab; when she gets tired, she clings to it.” The Prophet (Prayers and Peace of Allah be upon him) said: “No, untie it. You should pray as you can pray, and then if you felt tired, you would sit down.”
Also, when the Prophet (Prayers and Peace of Allah be upon him) knew that Abdullah Ibn ‘Amr Ibn Al-‘As prays all the night and fasts continuous days, he (Prayers and Peace of Allah be upon him) prevented him from doing that and explained the reasons by saying: “If you do, it would weaken your eyes (from continuous staying up at night) and make you feel boredom very quickly.” [Agreed upon]
Moreover, he (Prayers and Peace of Allah be upon him) said: “O people! Do only those good deeds which you can bear, for Allah does not get tired (of giving reward) till you get tired, and the best of deeds to Allah are the continuous ones though they were few” [Reported by Al-Bukhari]
Compensating the missed recommended acts of worship: Omar (may Allah be pleased with him) narrated that the Prophet (Prayers and Peace of Allah be upon him) said: “Whoever sleeps at night and misses his nightly quota of the Holy Qur’an (or part of it) then reads it between the prayer of Fajr (Dawn) and the prayer of Dhuhr; it would be as if he had recited it at the night” [Reported by An-Nasa’i and others, and authenticated by Al-Albani]
Also, ‘Aisha (may Allah be pleased with her) said: “The Prophet Prayers and Peace of Allah be upon him used to incessantly perform any prayer he prays it. And whenever he misses prayer at night because of fatigue or sleep; he would pray twelve Rak’as at the (following) day (the time of forenoon)” [Reported by Ahmad]
When Um Salama (may Allah be pleased with her) saw the Prophet (Prayers and Peace of Allah be upon him) prays two Rak’as after the ‘Asr prayer and then asked him about them; He said: “O the daughter of Abu Umaiya (i.e. Um Salama), You were asking me about these two Rak’as after ‘Asr prayer. In fact, some people from the tribe of 'Abdul Qais came to me to embrace Islam and busied me so much that I did not offer the two Rakat which were offered after Duhr prayer, and these two Rak’as (you have seen me offering) make up for those” [Reported by Al-Bukhari]
Moreover, he used to pray four Rak’as after Duhr if he could not pray them before it [Narrated by At-Tirmizi and authenticated by Al-Albani]
These Ahadeeth proof the possibility of compensating the recommended prayers. Ibn Al-Qayim (may Allah have mercy on him) mentioned three explanations for the Prophet’s fast in Sha’ban more than any other month. The first of these explanations is that he (Prayers and Peace of Allah be upon him) used to fast three days from every month, and he might did not fast in some months for any reasons; so, he used to fast the missed days all in Sha’ban before the coming of the obligatory fasting (i.e. Ramadan). Moreover, he used to practice I’tikaf in the last ten days of Ramadan, and then when he missed the I’tikaf in one year because of travel, he practiced I’tikaf in the next year for twenty days.
Wishing the acceptance of the good deeds with fear of their being unaccepted: after performing the acts of worship, the person should fear their being unaccepted. ‘Aisha (may Allah be pleased with her) said: “I asked the Prophet (Prayers and Peace of Allah be upon him) about this (following) verse: {And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities have been accepted or not)} [Al-Muminun 23:60]
Transliteration: Waallatheena yutoona ma ataw waquloobuhum wajilatun annahum ila rabbihim rajiAAoona
She added: “Are these who drink alcoholic drinks and steal?” Allah’s Messenger (Prayers and Peace of Allah be upon him) replied: “No! O the daughter of As-Siddiq, but they are those who fast, pray, and practice charity and they are afraid that (their good) deeds may not be accepted (by Allah) from them. ‘It is these who hasten in good deeds’” [Narrated by At-Tirmizi]
Abu-ADdarda’ (may Allah be pleased with him) said: “To surly know that Allah Almighty had accepted one prayer from me is better than the worldly life and everything in it; Allah Almighty says: {Verily, Allâh accepts only from those who are Al-Muttaqûn (the pious)} [Al-Maidah 5:27]
Transliteration: innama yataqabbalu Allahu mina almuttaqeena
Also, the characteristics of the believers include belittling the efforts of one’s self concerning worshipping Allah Almighty; the Prophet (Prayers and Peace of Allah be upon him) said: “If a man prostrated his face, from the day of his birth till the day of his death at an old age, for worshipping Allah Almighty; he would belittle his worship in the Day of Judgment” [Reported by Ahmad and authenticated by Al-Albani in “Sahih Al-Jame’”]
Hence, whoever knows Allah and knows himself; he would be sure that his worship will not be enough, even if he worshipped Him the worship of the men and Jinn. Actually; Allah Almighty accepts him by His generosity, favor and reward him by His grace.
6- Diversifying in the acts of worship: Because of the grace of Allah Almighty, He made the acts of worship numerous. Some are physical acts like praying, others are acts of money like the Zakat (obligatory charity), others have both physical and monetary acts like Hajj, and others are by tongue like remembering Allah and invoking Him. Moreover, every kind is divided into obligatory and supererogatory acts. Furthermore, the obligatory and supererogatory acts have subdivisions. For example, there are superior supererogatory prayers like the twelve Rak’as of sunan Al Rawatib (supererogatory prayers associated with obligatory prayers) and others which are lesser in importance like the four Rak’as before ‘Asr and forenoon prayer (duha). There are other prayers that are higher in rank like voluntary night prayer (Qyam Al-Layl).
Furthermore, there are numerous ways for performing the supererogatory prayers; the prayer at night could be performed as two by two Rak’as, four by four Rakaat, or five or seven or nine Rak’as with one Tashahud. Whoever considers every act of worship would discover variety in the numbers, times, ways, shapes and rules. May be the wisdom behind such variety so that one’s self doesn’t get bored and be revived constantly. Furthermore, the selves are not the same in the attraction and the abilities. Some selves may feel pleasure by doing some acts of worship more than the pleasure it feels when doing other acts of worship. Therefore, Glory be to the One Who made the gates of the paradise similar to the kinds of the acts of worship. It is narrated on the authority of Abu Huraira (may Allah be pleased with him) that the Prophet (Prayers and Peace of Allah be upon him) said: “Whoever gives two kinds (of things or property) in charity for Allah's Cause, will be called from the gates of Paradise and will be addressed, 'O slaves of Allah! Here is prosperity.' So, whoever was amongst the people who used to offer their prayers, will be called from the gate of the prayer; and whoever was amongst the people who used to participate in Jihad, will be called from the gate of Jihad; and whoever was amongst those who used to observe fasts, will be called from the gate of Ar-Raiyan; whoever was amongst those who used to give in charity, will be called from the gate of charity” [Reported by Al-Bukhari]
Who are meant in this Hadeeth are those who perform the supererogatory acts of worshiping much; because the obligatory acts of worship must be performed by all Muslims. The Prophet, Prayers and Peace of Allah be upon him, said: “A parent is the middle gate of paradise” [Reported by At-Tirmizi and Al-Albani in “Sahih Al-Jame’”]
It means being obedient to them. This variation could be helpful in treating the weakness of belief by doing much of the supererogatory acts of worship that the self likes most while taking care of performing the obligatory acts of worship that is ordained by Allah Almighty. Furthermore, if the Muslim browsed the texts that talk about the acts of worship, he would find unique acts have nice effects on the self might not be in other acts. The following are two examples;
Abu Dhar (may Allah be pleased with him) narrated that the prophet (peace be upon him) said: “There are three (kinds of people) Allah loves, and three (kinds of people) Allah hates. As for the three that he likes; the first is the man who meets the enemy (in the war) then stands firm raising his head till the enemy kills him or till he gains victory. The second is the man who travels with the people who walk too much then decide to take rest, but he takes aside to pray then awake them to continue their journey. The third is the man who has a neighbor who harms him, but he endures his harm till death or departure separates between them” [Reported by Ahmad and Al-Albani in “Sahih Al-Jame’”]
A man came to the Prophet (Prayers and Peace of Allah be upon him) and complained to him the hardness of his heart. So, the Prophet (Prayers and Peace of Allah be upon him) said: “Do you like having your heart tendered and your need satisfied? Have mercy towards the orphan, pat his head, and feed him from your food; then your heart will be tendered and your need will be satisfied” [Reported by At-Tabarany, see no. 2544 in “Sahih At-targheeb we At-tarheeb”]
7- Fearing the evil end: It is one of the cures of the weakness of faith, because it encourages the Muslim to the obedience and renews faith in the heart. As for the reasons of the evil end; they are numerous. Among them is the weakness of faith and committing sins. The Prophet (Prayers and Peace of Allah be upon him) mentioned some examples for the evil end; such as his saying: “He who killed himself with a steel (weapon) would be the eternal denizen of Hellfire and he would have that weapon in his hand thrusting that in his stomach in Hellfire for eternity, he who drank poison and killed himself would drink it slowly in Hellfire for eternity; and he who killed himself by falling from (the top of) a mountain would constantly fall in Hellfire and would live there for eternity” [Reported by Muslim]
Actually, similar accidents had occurred in the era of the Prophet (Prayers and Peace of Allah be upon him); such as the story of the man who was fighting among the Muslims against the polytheists a severe fight none with outstanding courage like him; however the Prophet (Prayers and Peace of Allah be upon him) said: “He is among the people of the hellfire.” Therefore, one of the Muslim followed him and saw him wounded severely and wanted death to come quickly. Hence, he put his sword in the middle of his chest, leant on it and he killed himself” [Reported by Al-Bukhari]
The examples of the evil end are numerous; the people of knowledge mentioned some of them in their books. Ibn Al-Qayim (may Allah mercy him) mentioned in his book “The disease and the cure” that it was said to someone at his death, say there is no true God except Allah; however, he said: “I cannot utter it.” It was said to another one, say there is no true God except Allah; however, he chanted songs. And it was said to a dealer, trade had taken him away from remembering Allah, say there is no true God except Allah; however, he said things such as; “This is a good piece … This suits you … This is cheap …” till he died. Also, it was narrated that during the death of one of the soldiers of king An-Naser, his son said to him, say there is no true God except Allah; however, he said “An-Naser is my lord.” The son repeated his request, but the father insisted upon the same response till he died. It was said to another dying man, say there is no true God except Allah; however, he started saying: “repair such and such in that house, and do such and such in that yard,” till he died. Also, it was said to a usurer at his death, say there is no true God except Allah; however, he said: “ten is eleven” and continued repeating it till his death. Furthermore, the faces of some people may get dark, and they may turn away from the Qiblah (the direction of Ka’bah). Ibn Al-Jawzy (may Allah mercy him) said: “I heard someone, I used to consider him pious, says at his death ‘Here is my God was unfair to me’ (Allah is too far exalted from his saying). He accused Allah with injustice on the bed of death.” Ibn Al-Jawzy (may Allah mercy him) added: “From that time, I was afraid and busy in preparing myself for that day” (Sayd Al-Khater). Glorified be Allah; how much examples had people seen? However, what is not known of the state of the diseased is much greater! (The disease and the cure)
8- Remembering death much: the Prophet (Prayers and Peace of Allah be upon him) him says: “Remember the killjoy much (meaning death)” [Reported by At-Tirmizi and Authentic by Al-Albani]
Remembering death prevents committing sins and tenders the hard heart. If it had been remembered during littleness of provision, it would have made it abundant. On the other hand; if it had been remembered during abundant of provision, it would have been belittled for him. Visiting the graves is one of the greatest ways of remembering death. That is why the Prophet (Prayers and Peace of Allah be upon him) ordered us to visit the graves; he said: “I had prevented you from visiting the graves, but now visit them; because they tender the heart, bring the tears from the eye, and remind you the hereafter. However, do not say Hajran (i.e. words against monotheism)” [Approved by Al-Albani in “Sahih Al-Jame’”]
Moreover, the Muslim is permitted to visit the graves of the disbelievers for taking a warning. The evidence of this is that the Prophet (Prayers and Peace of Allah be upon him) visited the grave of his mother and wept till those who surround him wept too, then he said: “I sought permission from my Lord to ask forgiveness to her, but He did not permit me. And I sought permission from Him to visit her grave, and He permitted me. So, visit the graves because they remind of death” [Reported by Muslim]
Hence, visiting the graves is one of the best ways for tendering the hearts; the visitor takes benefit from remembering death, and the dead people take benefit from supplicating for them. It is narrated that the prophet peace be upon him used to say when entering the graveyards: “Peace be upon you believer and Muslim residents of these abodes, may Allah have mercy on those who died and those who will die, by the will of Allah we will follow you” (Reported by Muslim)
Whoever intends to visit the graves should follow the etiquette of such visit, prepare his heart for it, seek by his visit the countenance of Allah and repairing the corruption in his heart, then take lessons from those who became under the earth, left their families and the beloved ones. The visitor should consider the position of his previous brothers and peers who gathered money and fulfilled wishes; how their wishes did come to an end! How their money did nothing to them! How the earth did erase the charm of their faces! The soil had perished their beauty and scattered their limbs in the grave! How their wives became widows after them! How the humility of orphanage enshrouded their children! Moreover, he should remember the defect of being deceived by mediums, putting trust in health, the vitality of youth and tending to play and have fun; he should remember that he will surly follow them. He should consider the dead person and think how did his legs have broken, his eyes had milted, his tongue had been eaten by worms and his teeth had been worn by dust! (At-Tazkera by Al-Qurtuby in short).
You who invite for the caller of misery
The two announcers of death hoariness and senility are calling you
If you do not hear the reminders then where are you looking?
While having in your head the two wardens sight and hearing
For he the deaf and blind is only a man
Not guided by the two guiders, the eye and parable
Neither time nor the world or the higher heavens eternal
Fire, sun and the moon will leave this world even if they avert to it
The two residents civilized or suburban
(A Poem by Abdullah Mohammad Al-Andalusy Al-Shantariny)
Whoever remembers death much, will be honored by three things; hastening the repentance, the satisfaction of the heart, and the vim of worship. On the other hand, whoever forgets death, will be punished by three things; delaying repentance, not being satisfied by what is enough, and being lazy in performing the acts of worship. Among the things that affect the self in this concern is seeing the dying people. Looking at a dying person (And watching the stupor of death and its pain and considering the shape of the dead person after the coming of death killjoy) prevents sleep and rest, motivates the person to work for his hereafter and increases the efforts that he exerts in this concern. When Al-Hassan Al-Basry entered upon an ill person to visit him, he found him in the stupor of death; so, he looked at his suffering and returned to his family feeling panic. When his family reminded him with lunch; he said: “O family, I feel no need to your food or drink; I saw death I will still work because of it till I meet Him.” (At-Tathkera)
Among the things that enhance the feeling of death is to perform the funeral prayer, carry the dead person in his way to the graveyard, and bury him. Such things remind the person with the hereafter. The Prophet Prayers and Peace of Allah be upon him said: “Visit the ill and follow funerals (to the graveyard), to remind you with the hereafter” [Reported by Ahmad and approved by Al-Albani]
Moreover, there is great reward in following the funerals to the graveyards; the Prophet, Prayers and Peace of Allah be upon him, said: Who ever follows a funeral from its home - in other narration “Who follows a funeral of a Muslim seeking believing and seeking reward from Allah” – until he prays on it he will be rewarded with a Qirat, then followed it until its burial will be rewarded with two Qirats of good deeds. Then he was asked “what are the two Qirats?” he replied “like two great mountains”. [Reported by Al-Bukhary and Muslim and others] (Ahkam Al-Janaez, by Al-Albani)
The righteous forefathers (may Allah have mercy on them) used to mention death when advising someone who commits a sin. A man backbitten another one in the presence of one of the righteous forefathers (may Allah mercy him); so, he warned him by saying: “Remember the cotton when they put it over your eyes (i.e. during the process of enshrouding)”.
9- Remembering the ranks of the hereafter: Ibn Al-Qayim (may Allah have mercy on them) says: “Then if his belief is sound, it will provide to him insight. Insight is a light in the heart enables it to see the threat and promise, paradise and hellfire, and what Allah has prepared in paradise for His servants and what He prepared in hellfire for His enemies. Therefore, he would envision people getting out their graves hastening toward the call of truth, the angels of the heavens descending and surround them, Allah is coming and erecting His Kursi (throne) for Judgment, the earth luminous with the light of its Lord and the Book had been placed (open). The Prophets and martyrs brought before him, the scale had been erected, the records of deeds had been scattered, the antagonists had been gathered, the basin of the Prophet appeared in the horizon with its cups, the thirsty people had become numerous, the people who had been granted paradise had become little, the bridge had been erected to people to cross it, people had hastened to cross the bridge, and lights had been given to some people to cross the bridge while the hellfire blazes under it and those who fall in it are much than those who survive. He will have a heart enabled to see that, and one of the ushers of the hereafter will emerge in his heart to manifest to him the hereafter and its lasting, this worldly life and the quick of its vanishing (Madarej As-Salikeen).
The Holy Qur’an contains many of the scenes of the hereafter in Swar (chapters) of Qaf, Al-Waq’iah, Al-Qiamah, Al-Mursalat, An-Naba’, Al-Mutaffifin and At-Takwir. Also, they are mentioned in the books of Ahadeeth in the chapters of the hereafter, Ar-Riqaq (tendering the hearts), paradise and the hellfire. It is important to read the books of the scholars which talks mainly about this subject; such as Hady Al-Arwah by Ibn Al-Qayim, An-Nihaya Fi Al-Fitan Wa Al-Malahem by Ibn Katheer, At-Tathkira Fi Ahwal Al-Mawta wa Umur Al-Akhera by Al-Qurtuby, and Al-Qiama Al-Kubra wa Al-Jannah Wa An-Nar by Omar Al-Ashqar … etc. We mean that knowing the events of the hereafter (i.e. resurrection, intercession, judgment, punishment, scale, basin, bridge, paradise and hellfire) increases faith.
10- Interacting with the universal parables is one of the factors of renewing faith: Al-Bukhari, Muslim and others reported ‘Aisha, the wife of the Apostle of Allah (peace be upon him), as saying: “When he (Prayers and Peace of Allah be upon him) saw dark clouds or wind, (the signs of fear) were depicted on his face. I said: Messenger of Allah, I find people being happy when they see the dark cloud in the hope that it would bring rain, but I find that when you see that (the cloud) there is an anxiety on your face. He said: ‘O Aisha, I am afraid that there may be a punishment in it, for a people was afflicted with wind, when the people saw the torment they said: {It is only a cloud that carry rain}’”
Also, the Prophet (Prayers and Peace of Allah be upon him) was feeling panic whenever he sees solar eclipse. Al-Bukhari narrated in his Saheeh on the authority of Abu Musa (may Allah be pleased with him) that the sun had eclipsed, so the Prophet (Prayers and Peace of Allah be upon him) got up in panic lest it is the Day of Judgment” (Fath Al-Bary).
Moreover, he (Prayers and Peace of Allah be upon him) ordered us to perform prayer whenever there is a solar or lunar eclipse, and he told us that they are among the signs of Allah that he uses in frightening His servants. Surly, having interaction from the heart to such phenomena and feeling fear of them renew faith in the heart and reminds with the punishment of Allah Almighty and His greatness, power and wrath. Aisha said: “The Prophet (Prayers and Peace of Allah be upon him) took my hand then pointed to the moon and said: ‘O Aisha seek refuge with Allah from the evil of this as it is the evil of the darkening (night) as it comes with its darkness; (or the moon as it sets or goes away),” [Reported by Ahmad and approved by Al-Albany]
This includes feeling touched when passing by the places of sinking down, torment and the graves of the oppressors; Abdullah Ibn Omar reported that Allah's Apostle said, “Do not enter (the places) upon these people where Allah's punishment had fallen unless you do so weeping. If you do not weep, do not enter (the places of these people) because Allah's curse and punishment which fell upon them may fall upon you” [Reported by Al-Bukhari]
Nowadays, people go to these places for tourism and taking photos; so, consider!
11- Remembering Allah is one of the most significant methods of curing the weakness of faith: remembering Allah recovers the hearts whenever they feel sick; moreover, it is the essence of the good deeds. Allah Almighty had ordered us to remember Him much; He says: {O you who believe! Remember Allâh with much remembrance} [Al-Ahzab 33:41]
Transliteration: Ya ayyuha allatheena amanoo othkuroo Allaha thikran katheeran
And He promised success for whoever remembers Him much; He says: {and remember the Name of Allâh much (both with tongue and mind), so that you may be successful} [Al-Anfal 8:45]
Transliteration: waothkuroo Allaha katheeran
Furthermore, remembering Allah is better than anything else; Allah Almighty says: {and the remembering (praising) of (you by) Allâh (in front of the angels) is greater indeed [than your remembering (praising) of Allâh in prayers} [Al-Ankabut 29:45]
Transliteration walathikru Allahi akbaru
And it is the commandment of the Prophet (Prayers and Peace of Allah be upon him) to the person who felt that the rules of Islam are many; he said: “Keep your tongue wet by remembering Allah” [Reported by At-Tirmizi]
Remembering Allah is a reason of pleasing Allah Almighty, drive Satan away, grief and solicitude, bringing provision and acquiring knowledge; it is the plantation of paradise, a reason for getting rid of the defects of tongue. Furthermore, it is a reliever for the solicitudes of the poor people who do not find anything to give as charity; Allah has given the remembrance to the poor believers as a compensation for the physical and financial acts of worship. On the other hand, neglecting remembering Allah is one of the reasons of heart’s hardness.
Neglecting the remembrance of Allah is their death
And their bodies are graves of its own
Their souls are lonely in their bodies
Having no escape before the feared day
Therefore, whoever wants to cure the weakness of his belief would remember Allah much. Allah Almighty says: {And remember your Lord when you forget} [Al-Kahf 18:24]
Transliteration: waothkur rabbaka itha naseeta
And He Almighty says for demonstrates the effect of remembrance on the heart: {verily, in the remembrance of Allâh do hearts find rest} [Ar-Rad 13:28]
Transliteration: ala bithikri Allahi tatmainnu alquloobu
Ibn Al-Qayim (may Allah Almighty have mercy on him) said about curing by remembrance: “There is hardness in the heart nothing could melt it but remembering Allah Almighty.” A man said to Al-Hassan Al-Basry (may Allah have mercy on him): “O Abu Sa’ied (i.e. Al-Hassan Al-Basry), I complain to you the hardness of my heart.” Al-Hassan replied: “Melt it by remembering Allah.” Whenever the heart gets away from Allah, its hardness become severer; then when it remembers Allah Almighty, this hardness starts to melt as the lead melts in fire. Hence, nothing could melt the hardness of the hearts better than remembering Allah Almighty. Remembering Allah is the cure of the heart, and forgetting Allah is the disease of the heart. Mak-hool said: “Remembering Allah Almighty is cure, and remembering people is a disease” (Al-Wabel As-Sayeb Rafe Al-Kalem At-Tayeb).
By remembering Allah the servant would be able to defeat Satan the way Satan defeats the people of negligence and ignorance. Some righteous forefathers said: “When remembrance of Allah dominates the heart, it could defeat Satan when it approaches the heart as Satan defeats the man when it approaches him, then the devils would gather around Satan that tried to approach the heart of the believer and ask ‘what is he matter with him?’ then, it would be said ‘he has been touched by a human being!’” (Madarej As-Salikeen).
Most of those who have been touched by Satan are among the people who forget Allah much and did not fortify themselves by the remembrance. Therefore, it became easy for the devils to touch them.
Some of those who complain the weakness of faith find it difficult to cure this weakness by methods such as praying at night and praying the supererogatory prayers. Hence, it is better for them to start the cure by repeating some remembrances such as: “Lâ ilâha illallâhu wahdahû lâ sharîka lahû, lahul-mulku wa lahul-hamdu wa Huwa ‘alâ kulli shai’in Qadîr” (There is no god except Allah, alone, without partner, to Him belongs all sovereignty and praise and He is over all things omnipotent) and “Subhân Allâhi wa bihamdihi, Subhân Allâh il Azeem” (Glory be to Allah and with his praise, Glory to Allah The Great) and “La Hawl wala Kuwata illa Billah.” (There is no might nor power except with Allah) This would be in addition to memorizing some remembrances, mentioned in the Sunnah, to recite them in their occasions (i.e. the remembrances of the morning and the evening, sleeping and awakening, dreams and sleep visions, eating and excreting, travel, rain, Azan, masjid, Istikhara, calamities, graveyards, wind, seeing the new moon, riding sumpter, greeting, sneezing, the voice of roosters, praying, ending a sitting, and seeing the people who are in disasters …etc.) Surly, whoever preserves such remembrances would find their direct effects in his heart. Sheikh Al-Islam Ibn Taymeya wrote a beneficial message about the remembrances is called “Al-Kalem At-Tayeb”, and Al-Ablani summarized it and named his version “Saheeh Al-Kalem At-Tayeb.”
12- Invoking Allah and submitting to Him Almighty are among the things that renew faith: The more submissive the servant is to his Lord, the closer he would be to Him. That is why the Prophet (Prayers and peace of Allah be ) said: “The servant gets closer to his Lord during prostration, so invoke Him much during prostration” [Narrated by Muslim]
This is because the position of prostration implies submission more than any other position or posture. When the servant sticks his forehead (i.e. the peak of his face) on the earth, he would get closer to his Lord. Ibn Al-Qayim (may Allah mercy him) says good words by the tongue of submissive repentant person stands between the hands of Allah: “Because of Your power and my humble, I invoke you to mercy me. Because of Your might and my weakness, and Your being in no need to me and my being in great need to You; this is my sinner forehead between your hands. You have many other servants and there is no refuge or safety from You except with You. Therefore, I ask you the asking of the poor and invoke You the invocation of the humble submissive; I invoke You the invocation of the blind frightened person; I invoke You the invocation of the one whose head and nose are prostrated to You and his eyes had shed tears for You, and his heart is submitted to You.” When the servant invokes Allah by such words, faith increases in his heart very much.
Displaying being in need to Allah; this strengthens faith. Allah Almighty has told us about our need to Him; He Almighty says: {O mankind! it is you who stand in need of Allâh. But Allâh is Rich (Free of all needs), Worthy of all praise} [Faatir 35:15]
Transliteration: Ya ayyuha alnnasu antumu alfuqarao ila Allahi waAllahu huwa alghaniyyu alhameedu
13- Having short hope in life: this is very important in renewing faith. Ibn Al-Qayim (may Allah mercy him) says: “The following verses are the greatest in this concern {Tell Me, (even) if We do let them enjoy for years, And afterwards comes to them that (punishment) which they had been promised, All that with which they used to enjoy shall not avail them} [Ash-Shu’ara :205- 207]
Transliteration: Afaraayta in mattaAAnahum sineena (205) Thumma jaahum ma kanoo yooAAadoona (206) Ma aghna AAanhum ma kanoo yumattaAAoona
And {And on the Day when He shall gather (resurrect) them together, (it will be) as if they had not stayed (in the life of this world and graves) but an hour of a day} [Yunus 10:45]
Transliteration: kaan lam yalbathoo illa saAAatan mina alnnahari
This is the whole life. Hence one should not hope much and say ‘I will live for such and such time.’” One righteous Forefather said to a man: “Be imam to us in Dhuhr prayer.” The man replied: “If I became imam to you in Duhr prayer, I would not be imam to you in ‘Asr prayer.” The righteous forefather said: “You talk as if you are hoping to live till ‘Asr prayer. We seek refuge with Allah from wishing long life.”
14- Considering the inferiority of this life till adhering to it deters the heart of the servant: Allah Almighty says: {The life of this world is only the enjoyment of deception (a deceiving thing)} [Al-Imran 3:185]
Transliteration: wama alhayatu alddunya illa mataAAu alghuroori
And the Prophet (Prayers and Peace of Allah be upon him) says: “The food of the son of Adam had put forward an example to this worldly life. Look at what the son of Adam excretes; even if he beautified and salted it (i.e. the food), he knows what it will end up to be” [Reported by At-Tabarany and approved by Al-Albani]
Moreover, Abu Huraira (may Allah be pleased with him) said that he heard the Messenger of Allah Prayers and Peace of Allah be upon him says: “This worldly life is cursed; everything in it is cursed except the remembrance of Allah or the like, and person of knowledge, or a student of knowledge” [Reported by Ibn Majah]
15- Honoring the sacred things of Allah: is among the things that renew faith in the heart. Allah Almighty says: {and whosoever honours the Symbols of Allâh, then it is truly from the piety of the hearts} [Al-Hajj 22:32]
Transliteration: waman yuAAaththim shaAAaira Allahi fainnaha min taqwa alquloobi
The sacred things of Allah are the rights of Allah Almighty; they could be persons, places or times. Honoring the sacred things of Allah that are persons is like honoring the Messenger of Allah (Prayers and Peace of Allah be upon him), honoring the sacred things of Allah that are places is like honoring the sacred Masjid (Ka’ba), and honoring the sacred things of Allah that are times is like honoring the month of Ramadan; Allah says: {and whoever honours the sacred things of Allâh, then that is better for him with his Lord} [Al-Hajj 22:30]
Transliteration: waman yuAAaththim hurumati Allahi fahuwa khayrun lahu AAinda rabbihi
Honoring the sacred things of Allah includes not belittling minor sins; Abdullah Ibn Mas’ud (may Allah be pleased with him) said that he heard the messenger of Allah peace be upon him says: “Beware of the minor sins, because they accumulate on the person till they kill him.” Also, “The Prophet (Prayers and Peace of Allah be upon him) put forward an example to them by a group of travelers in desert sat for rest in a place of it and the time of cooking came; so, everyone went and brought a piece of firewood. They gathered great amount of firewood and set a fire cooked to them whatever they have thrown in it” [Reported by Ahmad and approved by Al-Albany]
Piety is neglecting sins, major and minor all of it
Imitate a walker upon the earth***avoiding what he sees of the thorns
Don’t belittle a sin***for mountains are made of pebbles
Ibn Al-Jawzy says in Sayd Al-Khater: “There are many people that overlook matters they consider them trivial; although they threaten the fundamentals of faith. These things are like looking at the foreign women, or borrowing something and not returning it back (some students do that).” One righteous forefather said: “I overlooked a bite and ate it; so, I am still deteriorating from forty years till today.” This is modesty from him; may Allah mercy him.
16- Al-Walaa (taking the believers as supporters and helpers) and Al-Baraa’ (taking the infidels as enemies): are among the things that renew faith in the heart. This is because when the heart is adhered to the enemies of Allah, it would be very weak and the meanings of the creed fades within it. On the other hand, if the Muslim made his Walaa' is pure to Allah by taking the servants of Allah as helpers and supporters, and considering the enemies of Allah enemies to him and hated them, he would revive his faith.
17- Modesty: has significant role in renewing faith and clearing the heart from the rust of pride, because being modest in speech and appearance is a sign of heart’s modesty for Allah. The Prophet (Prayers and Peace of Allah be upon him) said: “Al-Bathatha (Shabbiness) is from (the strong) faith” [Reported by Ibn Majah and approved by Al-Albanyi]
The hadith means modesty in appearance and clothing. Also, he said: “Whoever neglects (the fine) clothes as modesty to Allah while he is able to have it, Allah will call him in the Day of Judgment, in front of all people, to choose the clothes of faith that he desires to wear” [Narrated by At-Tirmizi and approved by Al-Albani]
Abdurrahman Ibn Awf (may Allah be pleased with him) could not be known from amongst his servants from his appearance.
18- Some acts of heart are important for renewing faith: these acts include; loving Allah, fearing Him, asking Him, positive thinking about Him, putting trust in Him, being satisfied by Him and His destiny, thanking Him, being honest with Him, repenting to Him … etc.
Furthermore, there are ranks the servant should reach to complete the cure; such as straightness, repentance, remembrance, adhering to the Holy Qur’an and the Sunnah, humbleness, renouncing the pleasures of life, piousness, and monitoring one’s self. Ibn Al-Qayim (may Allah have mercy on him) elaborately talked about these ranks in his book Madarej As-Salikeen.
19- Reckoning one’s self is important for renewing faith; Allah Almighty says: {O you who believe! Fear Allâh and keep your duty to Him. And let every person look to what he has sent forth for the morrow} [Al-Hashr 59:18]
Transliteration: Ya ayyuha allatheena amanoo ittaqoo Allaha waltanthur nafsun ma qaddamat lighadin
Omar Ibn Al-Khattab (may Allah be pleased with him) said: “Reckon yourself before you get reckoned” and Maymoun Ibn Mahran said: “The pious person reckons himself more accurately than the stingy partner.”
Ibn Al-Qayim (may Allah mercy him) said: “And the ruin of the self is a result of neglecting reckoning it and following its whims.”
The Muslim must have time for his self to reckon it and consider its status and what he prepared for the Day of Resurrection.
20- Finally, invoking Allah Almighty is one of the strongest reasons the servant should do; the Prophet (Prayers and Peace of Allah be upon him) said: “faith wears out in your hearts as the clothes wear out, so invoke Allah to revive faith in your hearts.” [Reported by Al-Albani in “Sahih Al-Jame’”]
O Allah, we invoke You by Your Most Beautiful Names and Your Exalted Attributes to renew faith in our hearts. O Allah endear Faith to us and beautify it in our hearts, and make disbelief, wickedness and disobedience hateful to us, and make us among the rightly guided. Glorified to you, the Lord of Honor and Power, from what they attribute unto Him! And peace be upon the Messengers! And all the praises and thanks be to Allah, Lord of the realms.
By: Sheikh Muhammad Ibn Saleh Al-Munagid
Islam Question & Answer
Translated by Wathakker.net website