Purification of the Soul

With the Name of Allah, and in Him we seek assistance, and the praise is due to Allah, Lord of the Worlds. The praise is due to Allah, the One who compels the hearts that are despondent for His sake, and the One who forgives the sins of the sinners by His Virtue. I testify that there is no deity worthy of worship besides Allah alone, without any associate, and there is nothing comparable to Him. And I testify that Muhammad is His servant and Messenger. He sent him sallallahu 'alayhi wa sallam with the guidance and the True Religion, so as to make it apparent over all other religions. And He gave him the choice of being either a Prophet-King, or a Slave-Messenger, so he chose the station of servitude ('ubudiyyah), along with the Messengership.{qluetip title=[1]}In Al-Misriyyah: 'His Messenger.'{/qluetip}

And he sallallahu 'alayhi wa sallam used to say, "O Allah, make me live in poverty, and make me die in poverty, and raise me up along with the poor." {qluetip title=[1]}An authentic hadith related through many paths. It was related by At-Tirmidhi (2/56), and Al-Bayhaqi (7/12), from Anas; and its isnad (chain of narrators) is weak (da'if). In it is Al-Harith Ibn an-Nu'man. It is also related from the hadith of Abi Sa'id in Ibn Majah (no. 4126), and Al-Khatib in his Tarikh (4/111), and in it is Abu'l-Mubarak and he is unknown, and Yazid ibn Sinan and there is weakness in him. Indeed Ibn al-Jawzi ruled it to be weak in Al-Mawdu'at (3/141), and Shaykh ul-Islam Ibn Taymiyyah doubted its authenticity in Majmu' ul-Fatawa (18/326), and he ruled it to be weak in Ahadith al-Qisas (p. 101). And our Shaykh, Al-Albani has authenticated it in Silsilat al-Ahadith as-Sahihah (no. 308) after mentioning it with the narration of 'Abd ibn Humayd in Al-Muntajib min al-Musnad (2/110) from Abu Sa'id. Its isnad is hasan due to itself, this has remained hidden from many of the scholars of hadith of the past. So there is no doubt that the hadith is sahih (authentic) due to other than itself. I say, the poverty mentioned in the hadith is humility and submissiveness, as Ibn al-Athir says in An-Nihayah (2/380).{/qluetip} Thus, he sallallahu 'alayhi wa sallam alluded to the nobility of this station and its virtue. And may the most complete peace be upon his Family, and his Companions, and all those who hold onto his rope. To proceed:

So verily, the Glorified and Exalted praises in His Book, those who laud Him, and those who are humiliated towards His Magnificence, those who are subservient (al-khadi'in) and the humble (al-khashi'in) to Him. Allah the Exalted says:

"Verily they used to hasten towards good deeds, and they used to supplicate to Us in hope and fear. And they were humble (khashi'in) towards Us." [Al-Qur'an 33:35]

And He described with khushu' (humility) the Believers who have the noblest worship, which they preserve, so He said:

"Indeed the Believers are successful, those who are humble in their Prayer." [Al-Qur'an 23:1-2]

And He described with humility, those who have been given knowledge, where His Words are authoritative, so He said:

"Verily those who were given knowledge before it (the Qur'an), when it is recited to them, they fall upon their faces in prostration, and they say, 'Glorified is our Lord! Indeed the Promise of our Lord has been fulfilled.' And they fall upon their faces weeping, and it (the Qur'an) increases them in humility." [Al-Qur'an 17:107-109]

And the basis of humility (khushu') is softness, gentleness, tranquility, subservience, subjugation, and burning of the heart. So when the heart is humble, all of the limbs and body parts follow it in humility. Because they are followers of it; as he sallallahu 'alayhi wa sallam said, "Verily there is a small morsel of the body, if it is rectified, the whole body is rectified; and if it is corrupt, the whole body is corrupt. Indeed it is the heart." {qluetip title=[3]}This is part of a long hadith related by Al-Bukhari (1/117), Muslim (no. 1599), Ibn Majah (no. 3984), Ad-Darimi (2/245), and Ahmad (4/269); from Nu'man ibn Bashir radhiallahu 'anhu.{/qluetip}

So if the heart is submissive, the eyes, ears, head, face, and the rest of the limbs are submissive; the same goes for whatever emanates from them, to the extent that it reaches the speech. Due to this, the Prophet sallallahu 'alayhi wa sallam used to say in the ruku' (bowing) of his Prayer, "My sight, hearing, mind, and bone are subservient to You." And he said in another narration, "And whatever is carried upon my feet." {qluetip title=[4]}The first narration is related by Muslim (no. 771), At-Tirmidhi (no. 3417), Abu Dawud (no. 760), An-Nisa'i (2/130), Abu Ya'la (no. 284, 574), and Ahmad (1/94); from 'Ali radhiallahu 'anhu. And the second narration is related by Ahmad in Al-Musnad (1/119), also from 'Ali radhiallahu 'anhu.{/qluetip}

And someone from the Salaf saw a man fiddling with his hand during the Prayer, so he said, "If his heart was submissive, his limbs would have become subservient." {qluetip title=[5]}Shaykh ul-Islam Ibn Taymiyyah attributed it to 'Umar ibn al-Khattab radhiallahu 'anhu in Majmu' al-Fatawa (18/273).{/qluetip} And this has been reported from Hudhayfah radhiallahu 'anhu and Sa'id ibn al-Musayyib{qluetip title=[6]}It has been reported from Sa'id by Ibn al-Mubarak in Az-Zuhd (no. 1188), and there is anonymity in it.{/qluetip}, and it has been reported in marfu'{qluetip title=[7]}Translator's Note: Shaykh 'Abdul-Muhsin al-'Abbad says, "The marfu' (raised) narration is anything that can be attached to the Messenger of Allah sallallahu 'alayhi wa sallam from statements, tacit approvals, or a ruling; and it is of six types, and they are:1) Al-Qawli Sarihan (clear statement): The example of this is when a Companion says, 'I heard the Messenger of Allah (sallallahu 'alayhi wa sallam) say such and such', or he says it himself, or other than him, that the Messenger of Allah sallallahu 'alayhi wa sallam said such and such. 2) Al-Fi'li Sarihan (clear action): The example of this is when a Companions says, 'I saw the Messenger of Allah (sallallahu 'alayhi wa sallam) do such and such', or he does it himself, or other than him, that the Messenger of Allah sallallahu 'alayhi wa sallam did such and such. 3) At-Taqriri Sarihan (clear approval): The example of this is when the Companion says, 'I did such and such in the presence of the Messenger of Allah', or he says it himself, or other than him, that a person did such and such in the presence of the Prophet, and he did not disapprove of it. 4) Al-Qawli Hukman (decisive statement): The example of this is when a Companion - not known to take from the People of the Book - makes a statement which could not possibly be his own opinion or reasoning (ijtihad), and it is not built around something obscure, nor does it have a problematic explanation; like the reports about matters that have preceded, such as the beginning of creation, or reports about matters to come, such as the fitan (trials/tribulations), and the descriptions of the Day of Judgement. And likewise are the reports about action by which one attains a specific reward, or a specific punishment. 5) Al-Fi'li Hukman (decisive action): The example of this is when a Companion performs an action that could not possibly come from his own opinion, such as 'Ali ibn Abi Talib radhiallahu 'anhu performing more than two bowings in every rak'ah of Salat al-Kusuf (the Prayer for an Eclipse). 6) At-Taqriri Hukman (tacit approval): The example of this is when a Companion informs that they used to do something in the time of the Prophet sallallahu 'alayhi wa sallam, and he did not prohibit them from this. and from the versions of reports that require rafa' (making marfu') are the statements of the Companions, 'Such and such is from the Sunnah', and 'We were commanded with such and such', or 'We were prohibited from such and such' or it is when the Companion judges an action from the actions to be obedience to Allah, or to His Messenger sallallahu 'alayhi wa sallam; such as the statement of 'Ammar ibn Yasir radhiallahu 'anhu: "Whosoever fasts upon the day of doubt, then indeed he has disobeyed Abu'l-Qasim sallallahu 'alayhi wa sallam." It was related by Al-Bukhari (4/119), and by the People of the Sunan. [Refer to Min Atib al-Manah fi 'Ilm al-Mustalah (p. 46-47) of Al-'Allamah 'Abdul-Muhsin al-'Abbad]{/qluetip} form, however, its chain of narrators is not authentic.{qluetip title=[8]}It is mentioned by As-Suyuti in Al-Jami' as-Saghir (no. 4284), and he attributed it to Al-Hakim at-Tirmidhi, from Abu Hurayrah, and he did likewise in Ad-Durr al-Manthur (5/3). And he pointed out its weakness, and more than one person from amongst the scholars have weakened it, and what is correct is that it is fabricated (mawdu'), since in its chain of narration is Sulayman ibn 'Amr. Ibn 'Adi says in Al-Kamal (3/1100), "There is consensus upon him that he fabricated hadith."{/qluetip}

Al-Mas'udi said: From Abu Sinan: from the one who informed him: from 'Ali ibn Abi Talib radhiallahu 'anhu, who said concerning the statement of Allah, "Those who are humble in their Prayer." [Al-Qur'an 23:2]: "It is the humility in the heart, and it is that you soften your side towards the Muslim, and that you do not look around during your Prayer."{qluetip title=[9]}It is related by Ibn al-Mubarak in Az-Zuhd (no. 1148), and by At-Tabari in his Tafsir (18/2), and by Al-Hakim (2/393). And it is mentioned by As-Suyuti in Ad-Durr al-Manthur (5/3), and he additionally attributed to 'Abdur-Razzaq, Al-Firyabi, 'Abd ibn Humayd, Ibn al-Mundhir, Ibn Abi Hatim, and Al-Bayhaqi. And his statement, "your side" means, "your shoulders."{/qluetip}

And 'Ata' ibn as-Sa'ib said: From a man: From 'Ali radhiallahu 'anhu who said, "Humility (khushu') is the humility of the heart, and that you do not look around to the right, nor the left."

And 'Ali ibn Abi Talhah said: From Ibn 'Abbas radhiallahu 'anhu who said concerning the statement of Allah the Exalted, "Those who are humble in their Prayer": "They are fearful and tranquil."

And Ibn{qluetip title=[10]}In the published version, it says 'Abu'. And the correct position is what we have affirmed, and his biography can be found in Tahdhib at-Tahdhib (5/255).{/qluetip} Shawdhab said: From Al-Hasan rahimahullahu ta'ala who said, "They used to have khushu' in their hearts, so due to that, they lowered their gaze in the Prayer."

And Ibn Abi Najih said: From Mujahid rahimahullahu ta'ala who said concerning the statement of Allah the Exalted: "And they were humble towards Us." [Al-Qur'an 21:90]: "Those who have humility (mutawadi'in)."{qluetip title=[11]}It is found in his Tafsir (1/415).{/qluetip} And indeed Allah the Exalted described the earth with khushu' in His Book, so He said:

"And from His Signs is that you see the earth stilled (khashi'ah). So when We send water down upon it, it trembles and grows." [Al-Qur'an 41:39]

So this trembling and growth raises it removing its khushu', so this shows that the khushu' which it was upon was its tranquility and ease. Likewise therefore, is the heart; so it soothes its inclinations and base desires - which emanate from following passions - and it becomes subjugated and subservient to Allah. So due to that, whatever it has inside from arrogance, haughtiness and pride is removed, and when that tranquility takes place in the heart, all the body parts, limbs and movements become humble, to the extent that the humility reaches the voice. And indeed Allah the Exalted has described the voices with khushu' in His statement:

"And the voices will be humbled for Ar-Rahman (the Most Merciful)." [Al-Qur'an 20:108]

So the humility of the voices is their tranquility and ease after being raised.

And likewise, the faces and eyes of the disbelievers on the Day of Judgement have been described with khushu', so that proves the entering of khushu' (humility) into all of the limbs. And when man is forced to present humility in his limbs and body-parts, with a heart that is void of humility and detached from it; that is the hypocritical humility. And this is something the Salaf used to seek refuge from, as one of them said, "Seek refuge from the hypocritical humility (khushu' an-nifaq)." They said, "And what is hypocritical humility?" He said, "When you see the body humbled, but the heart is not humbled."{qluetip title=[12]}It is mentioned by As-Suyuti in Ad-Durr al-Manthur (5/3), and he attributed it to Ibn al-Mubarak, and Ahmad reported it in Az-Zuhd, and Ibn Abi Shaybah reported it from Abu ad-Darda'.{/qluetip}

And 'Umar radhiallahu 'anhu looked at a youth who was lowering his head, so he said to him, "What is this! Raise your head, since the outward humility does not increase what is in the heart."

So whoever manifests humility other than that which is in his heart, then it is only hypocrisy upon hypocrisy.

And the basis of humility is what occurs in the heart, it is only attained through recognition (ma'rifah) of Allah, and the recognition (ma'rifah) of His Magnificence, and the recognition of His Sublimity, and His Perfection; so the more one recognizes Allah, the more humble he becomes.{qluetip title=[13]}Translator's Note: This aspect of ma'rifatullah (the recognition of Allah) was stated by Imam Al-Bukhari (d. 256H) - rahimahullah - when he said, "Chapter: the saying of the Prophet sallallahu 'alayhi wa sallam: 'I have more knowledge of Allah than you all.' And that ma'rifah (recognition) is an action of the heart about which Allah the Exalted says: 'But He will call you to account for what your hearts have earned' [Al-Qur'an 2:225]" Refer to his Sahih (1/88). And Al-Hafidh Ibn Rajab himself commented, "So hearts will not be corrected until the ma'rifah of Allah - being in awe of Him, loving Him, fearing Him, relying and trusting in Him, hoping in Him - is not firmly implanted in them. This is the reality of Tawhid and the meaning of the statement La ilaha illallah (none has the right to be worshipped except Allah). So the hearts cannot be corrected until Allah is made the ilah (deity) to be known, loved, feared and hoped for; and that He becomes the only deity (ilah) worthy of this - without associating any partners with Him in this. So know that the world - whatever is above and whatever is below in the waters - will not be corrected, except when the actions of its people are all for Allah's sake. Since the actions of the body follow from the actions and intentions of the heart, then when the heart's actions and intentions are only to Allah alone, then it is corrected, and all the actions of the body will likewise be corrected. However, if the actions and intentions of the heart are directed to other than Allah, then it is corrupted, and likewise, all the actions of the body will be corrupted in proportion to how much the heart has been corrupted." [Refer to Jami' al-'Ulum wa'l-Hikam (p. 120) of Ibn Rajab]{/qluetip}

And the humility (khushu') of the hearts varies in accordance with the different levels of recognition (ma'rifah) for the person being humble, and it also differs with the heart's varying levels of observance of the attributes necessary for humility. So whoever is intensely humble, his meditation upon the closeness of Allah to His servant - which is in secrecy and in his innermost conscience - necessitates him developing shame in front of Allah the Exalted, and contemplating over Him in his actions and moments of ease. And whoever humbly meditates upon His Perfection and Beauty, it will necessitate his being immersed in love for Him, and ardently desiring to meet Him and see Him. And whoever humbly meditates upon the severity of His Power, and His Revenge, and His Punishment; it necessitates that he become fearful of Him, and He is free of all imperfections, the Exalted, Compellor of the hearts which become enslaved for His sake. And He is the one free of all imperfections, the Exalted, and the one who places his face upon the dust in prostration draws nearer to Him as a result, just as His servants draw nearer to Him, those who supplicate to Him, and ask Him, and those who seek forgiveness for their sins at daybreak; and He answers their supplications, and He gives them what they ask for, and the servant does not have any greater compellor of enslavement than the Nearness and Answering (of Allah).

Imam Ahmad (d. 241H) - rahimahullahu ta'ala - relates in his book, Az-Zuhd{qluetip title=[14]}Refer to (p. 61-69) from it, and it is not authentic.{/qluetip} with his chain of narrators coming from 'Imran ibn Qasir who said, "Musa ('alayhis-salam) said, 'My Lord, where can I attain Your Pleasure?' He said, '(My servants) when their hearts are enslaved for My sake. Verily I draw nearer to them by a hand-span everyday, so if that did not happen, they would be destroyed.' "

And Ibrahim ibn al-Junayd rahimahullahu ta'ala relates in the book Al-Muhabbah: From Ja'far ibn Sulayman who said: I heard Malik ibn Dinar saying, "Musa ('alayhis-salam) said, 'O Musa, (My servants) seek My Pleasure when their hearts are enslaved for My sake, so verily I draw nearer to them by a handspan everyday, and if that did not happen, they would have been destroyed.' " Ja'far said: So I said to Malik ibn Dinar, "How are their hearts enslaved?" He said, "I asked the one who read the book to me, so he said: I asked the one who asked 'Abdullah ibn Salam about the enslavement of their hearts, how are they enslaved? He said: They are enslaved by the love of Allah the Mighty and Majestic."

And indeed their occurs in the authentic Sunnah, that which testifies to the closeness of Allah to the heart that is enslaved during His affliction, patient with the Decree of Allah and pleased with it. It is reported in Sahih Muslim: From Abu Hurayrah radhiallahu 'anhu, from the Prophet sallallahu 'alayhi wa sallam that he said, "Allah the Mighty and Majestic will say upon the Day of Judgement, 'O son of Adam, I fell ill and you did not visit Me.' He will say, 'Lord, how could I visit You, and You are the Lord of the Worlds?' He will say, 'Did you not know that My servant so and so was ill, and yet you did to visit him? Did you not know that had you visited him, you would have found Me with him?' " {qluetip title=[15]}It is related by Muslim (no. 2569).{/qluetip}

And Abu Nu'aym relates by way of Hamzah ibn Shawdhab who said, "Allah revealed to Musa ('alayhis-salam), 'Do you know for which reason I chose you over the rest of the people to carry My Message and My Speech?' He said, 'No, O Lord!' He said, 'No one has shown more humility towards Me than your humility (tawadu').' " And this humility of his was khushu', and it was beneficial knowledge, and was the first thing from knowledge to be raised up. So An-Nisa'i{qluetip title=[16]}It is in Al-Kubra (3/42), as is found in Tuhfat al-Ashraf (8/211). And it is related by Al-Bazzar (no. 232), Ahmad (6/26), and by At-Tabarani in Al-Kabir (18/43), and in his Musnad ash-Shamiyyin (no. 6867).{/qluetip} relates a hadith from Jubayr ibn Nufayr radhiallahu 'anhu: From 'Awf ibn Malik radhiallahu 'anhu that the Messenger of Allah sallallahu 'alayhi wa sallam looked towards the sky one day and said, "This is a time when the knowledge will be raised up." So a man from the Ansar (the helpers) said that Zayd ibn Labid said to him, "O Messenger of Allah, will the knowledge be raised up whilst the hearts are still firmly established and heedful?" The Messenger of Allah sallallahu 'alayhi wa sallam said to him, "Verily I thought that you were from the most knowledgeable people of Al-Madinah," and he mentioned that the Jews and the Christians were misguided, even though the Book of Allah the Mighty and Majestic was in front of them. So he said, "'Awf ibn Malik has spoken truthfully, should I not inform you what will be the first thing to be raised up?" I said, "Yes." He said, "It is humility, until you will not even see one humble person."

And At-Tirmidhi{qluetip title=[17]}It is related in his Jami' (no. 2655).{/qluetip} relates a hadith from Jubayr ibn Nufayr from Abu ad-Darda', and he informed him of what he said, so he said, "Abu ad-Darda' has spoken truthfully. If you wish, I will inform you of the first knowledge to be raised up: the khushu'; to the extent that if you enter a congregational mosque, then you will not see a single humble man in it." And indeed it was said that the hadith of An-Nisa'i was more authentic.

And Sa'id ibn Bashir related from Al-Hasan (rahimahullahu ta'ala): From Shaddad ibn Aws, from the Prophet sallallahu 'alayhi wa sallam who said, "The first thing that will be raised up from the people will be khushu'," so he mentioned the rest of it.{qluetip title=[18]}It is related by Ahmad (6/26-27), and by At-Tabarani in Al-Kabir (no. 7183). And it was authenticated by our Shaykh in Sahih al-Jami' (no. 2573), and refer to Majma' az-Zawa'id (2/136).{/qluetip}

And it was related by Abu Bakr ibn Abi Maryam from Hamzah ibn Habib in mursal{qluetip title=[19]}Translator's Note: Shaykh 'Abdul-Muhsin al-'Abbad - hafidhahullah - says: "The mursal is that which a tabi'i raises to the Messenger of Allah sallallahu 'alayhi wa sallam, as if he is saying, 'The Messenger of Allah sallallahu 'alayhi wa sallam said or did such and such.' It is derived from the statement, 'A she-camel is sent (rasala)', that is to say, it is faster. So it is as if the mursal is a faster path to the hadith, since some of the isnad is omitted. The mursal is included with the rejected types of hadith, since we mention it with ignorance of the omitted narrator. He could be a Companion, a tabi'i, or trustworthy (thiqah), or other than trustworthy." Refer to Min Atib al-Manah (p. 27).{/qluetip} form. And the like of it has been reported from Hudhayfah, from his statement.

So the beneficial knowledge is that which brings glad tidings to the heart, so it obligates tranquility, fear, subjugation towards Allah, humility, and humiliation. If the knowledge does not bring glad tidings to the heart, and it is something that exists only upon the tongue, then it is the proof of Allah upon the son of Adam, established upon its possessor, or other than him. Since Ibn Mas'ud radhiallahu 'anhu said, that there would come a time when there would be a people reciting the Qur'an, but it would not pass beyond their collarbones.{qluetip title=[20]}Translator's Note: 'Abdullah ibn Mas'ud (radhiallahu 'anhuma) said, "We used to learn ten ayat, not increasing upon them until we had implemented them." It is related by Ibn Jarir at-Tabari with a sahih chain of narrators. Refer to Basa'ir Dhu'sh-Sharaf (p. 138) of Salim al-Hilali. Abu 'Abdur-Rahman as-Sulami (rahimahullah) said, "Verily we took this Qur'an from a people about whom it was related to us, that if they learned ten ayat, they would not move onto another ten until they had learned what was in them. So we used to learn the Qur'an and implement it. Verily the Qur'an will be inherited by a people after us who will retain it in a way that water is retained. It will not pass beyond their collarbones, rather it will not pass beyond here," - and he put his hand upon his throat. Refer to At-Tabaqat al-Kubra (6/172) of Ibn Sa'ad.{/qluetip} However, if it exists in the heart and becomes firmly rooted in it, it benefits its possessor. And Al-Hasan said, "Knowledge is of two types, the knowledge of the tongue, and the knowledge of the heart. So the knowledge of the heart is the beneficial knowledge, and the knowledge of the tongue is the proof of Allah upon the son of Adam."{qluetip title=[21]}It is related by Ad-Darimi (1/102) who made a judgement upon it, and its chain of narrators is authentic.{/qluetip}

And it has been related in mursal form from Al-Hasan rahimahullahu ta'ala from the Prophet sallallahu 'alayhi wa sallam.{qluetip title=[22]}It is related by Ibn 'Abdul-Barr in his Jami' (1/190), and by As-Suyuti mentions it in Al-Jami' as-Saghir (no. 3882), and he additionally attributed it to Ibn Abi Shaybah, and Al-Hakim.{/qluetip} And he also reported it from Jabir radhiallahu 'anhu in marfu' form{qluetip title=[23]}It is related by Al-Khatib in his Tarikh (4/346), and in it is weakness and anonymity (jihalah).{/qluetip} and it has also been reported by him from Anas radhiallahu 'anhu in marfu' form,{qluetip title=[24]}It is related by Abu Nu'aym and Ad-Daylami, as is found in Fayd al-Qadir (4/391).{/qluetip} and its chain of narrators is not authentic.

So the Prophet sallallahu 'alayhi wa sallam informed that the knowledge was with the people of the two books before us, and they were not benefited by anything from it, since they failed to realize its objective. And if it had reached their hearts, they would have found the sweetness of iman (faith) by it, and it would have benefited them by connecting them to fear and turning their hearts around. And if it is only upon their tongues, it will establish the proof of Allah upon them.

And due to this meaning, Allah the Glorified described the scholars with fear (khashyah) in His Book, as Allah the Exalted says:

"Verily the most fearful of Allah from His servants are the scholars." [Al-Qur'an 35:28]

And He also says:

"Is one who is devoutly obedient during periods of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord (like one who does not)? Say, are those who know equal to those who do not know? Only the people of understanding will remember." [Al-Qur'an 39:9]

And the scholars from the people of the Book before us have been described with humility, as Allah the Exalted says:

"Say, believe in it, or do not believe. Verily those who were given knowledge before it (the Qur'an), when it is recited to them, they fall upon their faces in prostration. And they say, 'Glorified is our Lord! Verily the Promise of our Lord has been fulfilled.' And they fall upon their faces weeping, and it (the Qur'an) increases them in humility." [Al-Qur'an 17:107-109]

And in the statement of Allah the Exalted - in describing those who have been given knowledge - is praise for the one who develops khushu' in his heart upon listening to the Book of Allah, and Allah the Exalted says:

"So woe to those whose hearts have been hardened against the remembrance of Allah, those are clearly misguided. Allah has sent down the best statement, a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord, then there skins and their hearts become soft at the remembrance of Allah." [Al-Qur'an 39:22-23]

And the softness of the heart is when its harshness ceases to occur, and it develops humility and mildness.

And indeed Allah despises those who develop humility in their hearts upon hearing the Book of Allah, and those who do not reflect upon it, Allah the Exalted says:

"Has the time not come for those who have believed, that their hearts should become humble at the remembrance of Allah, and at what He has revealed of the truth?" [Al-Qur'an 57:16]

Ibn Mas'ud radhiallahu 'anhu said, "We have not been rebuked by this ayah, except after having accepted Islam four years ago." It was related by Muslim{qluetip title=[25]}Related by Muslim (no. 3027){/qluetip}, and An-Nisa'i{qluetip title=[26]}It is found in the tafsir of his Al-Kubra, as can be seen in Tuhfat al-Ashraf (7/70).{/qluetip}, and he added to it, "So the Believers placed blame upon each other."

And Ibn Majah related a hadith from Az-Zubayr radhiallahu 'anhu who said, "We have not been rebuked after embracing Islam, until the revelation of this ayah which occurred four years later."{qluetip title=[27]}It is related by Ibn Majah (no. 4192){/qluetip}

And indeed many from amongst the righteous heard this ayah being recited, so they were affected by it in different ways, so from these effects was for one to die from it due to the aching of his heart from it, and from them was that one would repent and leave off what the ayah spoke of.{qluetip title=[28]}This is found in the hadith of Fudayl ibn 'Iyad, and refer to Ar-Risalat al-Qushayriyyah (no. 11), and Tabaqat al-Awliya (no. 267) of Ibn Muflih.{/qluetip} And indeed we have mentioned their reports in the book Al-Istighna' bil-Qur'an.{qluetip title=[29]}It is mentioned by Al-Baghdadi in Hadyat al-'Arifin, as is mentioned by Dr. Hammam Sa'id in Al-'Ilal fil-Hadith (p. 255). And I did not expect to find it there, and he also mentioned that it is missing.{/qluetip} And Allah the Exalted said:

"And if We had sent this Qur'an down upon a mountain, you would have seen it humbled and broken apart from fear of Allah." [Al-Qur'an 59:21]

Abu 'Imran al-Jawni said, "By Allah, indeed our Lord has directed our attention to this ayah of the Qur'an, which if He had sent down upon the mountain, it would have been obliterated and flattened out by it."

And Malik ibn Dinar rahimahullah read this ayah, then he said, "I swear to you, no servant believes in this Qur'an, except that his heart is left aching." And it is related from Al-Hasan rahimahullahu ta'ala that he said, "O son of Adam, if Shaytan whispers to you with a sin, or if you yourself are inclined towards it, then remember along with that what Allah bestowed upon you from His Book; that which if it was bestowed upon an unshakable mountain, it would have been humbled and broken apart. Have you not heard Him saying:

If We had sent down this Qur'an upon a mountain, you would have seen it humbled and broken apart from fear of Allah. [Al-Qur'an 59:21]"

So these parables are only presented to you so that you may reflect upon them, and so that you may receive admonishment with them from disobedience to Allah the Mighty and Majestic. And you - O son of Adam - are most deserving of becoming humbled by the remembrance of Allah, and by whatever you carry from His Book, and by whatever you have been given from His Wisdom; because you will be judged, and for you is either Paradise or the Fire.

Indeed the Prophet sallallahu 'alayhi wa sallam used to seek refuge in Allah from the heart that is not humble, as is found in Sahih Muslim: From Zayd ibn Arqam, that the Prophet sallallahu 'alayhi wa sallam used to say, "O Allah, verily I seek refuge in You from knowledge that does not benefit, and from the heart that is not humble, and from the soul that is not content, and from the supplication that is not answered." {qluetip title=[30]}It is related by Muslim (no. 2722), Ahmad (4/371), and An-Nisa'i (8/260).{/qluetip}

And the likes of this has been reported from the Prophet sallallahu 'alayhi wa sallam through many paths.{qluetip title=[31]}The author (rahimahullah) mentions this hadith and some of its narrated meanings in his treatise Fadl 'Ilm as-Salaf 'alal-Khalaf (p. 23) with my checking, so refer to its verification there.{/qluetip}

And it is related from Ka'b al-Ahbar that he said, it written in the Bible, "O 'Isa, he whose heart is not fearful, his knowledge will not benefit him, and his voice will not be heard, and his supplication will not be raised up."

And Asad ibn Musa said in the book Al-Wara': Mubarak ibn Fudalah informed us that Al-Hasan rahimahullahu ta'ala used to say, "When this Call from Allah came to the Believers, they testified to its truth, and their firm belief expanded in their hearts; and their hearts, bodies and eyes became humbled before Allah. By Allah, when I see them, it is as if I am looking at a people with my own two eyes. So by Allah, they are not from the people of argumentation and falsehood, and they are not content, except with the Book of Allah; and they do not manifest that which is not in their hearts. Rather, when a Command from Allah comes to them, the testify to its truth; so Allah the Exalted has favoured them in the Qur'an with the best description. So He says:

And the worshippers of the Most Merciful are those who walk upon the earth gently, and when the ignorant address them, they say (words of) peace. [Al-Qur'an 25:63]"

He said, "They are the gentle ones, they do not act ignorantly; and if others treat them ignorantly, they are mild. They are accompanied by the servants of Allah during their day by what they listen to, then they are engaged in remembrance during their nights, in the best part of the night. So He said:

And those who spend the night prostrating and standing for their Lord. [Al-Qur'an 25:54]

Their tears run down their cheeks in fear of their Lord."

And Al-Hasan rahimahullahu ta'ala said, "They remain sleepless at night due to a matter, and they remain humble during the day due to a certain matter. He said:

And those who say: Our Lord, save us from the punishment of Hell, verily its punishment is ever adhering. [Al-Qur'an 25:65]"

He said, "And everything that afflicts the son of adam and then leaves him, then it is not a loss. The loss only remains as long as the skies and the earth remain." He said, "How truthful is the position of those people - and by Allah besides Whom there is no true Deity - so do good works, and you have been given a trust, so take care of this trust. May Allah have mercy upon you, since Allah does not give a servant a better trust than His; whether it is in this world, or in the Hereafter." And he used to say, "O what an admonishment, if only the hearts that are alive would take heed."

(t) Checking of ahadith by Shaykh 'Ali al-Hasan al-Halabi

Introduction

Mankind comes across many afflictions and trials, sometimes in overwhelming sequences. Removing the darkness of these worries, distresses, depression and grief is a very important matter to which Islam gives serious attention ...

Indeed the greatest darkness to envelope mankind and surely his greatest affliction is disbelief in Allah and to associate partners with Him in any form (kufr and shirk).

"Allah is the Protector of those who have faith He will lead them from the depths of darkness into light. As for those who disbelieve, their patrons are the devils: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (for ever)." [Al-Qur'an 2:257]

"Whereby Allah guides him who seeks His good pleasure to paths of peace and safety. He brings them out of darkness unto light by His decree, and guides them unto a straight path." [Al-Qur'an 5:16]

"Those who deny Our revelations are deaf and dumb in darkness. Whoever Allah wills He sends astray, and whom He wills He places on a straight path." [Al-Qur'an 6:39]

The scholars of Islam have extracted from the Qur'an and the authentic Sunnah many remedies and cures to help us in our daily affairs and remove our problems.

At-Tawhid

Singling out Allah alone, glory be to Him, for all types of worship and recognising His Lordship and having faith in the unity of His Lofty Names and Attributes. There would be anarchy if there was more than one deity.

"If there were, in the heavens and the earth, other gods besides Allah, there would have been confusion in both! But glory to Allah, the Lord of the Throne, (High is He) above what they attribute to Him!" [Al-Qur'an 21:22]

Allah strikes a comparison between a Muslim and a mushrik (disbeliever). The man with one master (i.e. upon Tawhid) has no worries as to who to obey, so he has no confusion nor dilemmas. The second man is confused as to who to obey first, in whom he must put his trust especially as they are quarrelling amongst each other. The mushrik is left to Shaytan and his desires to direct him out of his confusion. However the Muslim who recognises his Lord as One, knows that Allah is the One who rescues His slave when he is in grief.

"Allah puts forth a parable; a man belonging to many partners quarrelling with each other, and a man belonging entirely to one master: are those two equal? Praise be to Allah! But most of them have no knowledge." [Al-Qur'an 39:29]

In the beautiful story of Yusuf (alayhis-salam) his fellow prisoners were in distress to know the meaning or interpretation of their dreams.

"Now with him there came into the prison two young men. Said one of them: 'I see myself (in a dream) pressing wine.' The other said: 'I see myself (in a dream) carrying bread on my head, and birds eating it.' (They said) 'Tell us the meaning of the dreams, for we see that you are a good doer.' " [Al-Qur'an 12:36]

O Muslim, what was the first thing that this noble prophet of Allah (alayhis-salam) said to his companions? What was his reply? He called them to that which will provide them with immediate relief - the belief that there is no deity worthy of worship except Allah - At-Tawhid.

"O my two companions of the prison! (I ask you): are many lords differing among themselves better, or Allah, the Supreme and Irresistible?" [Al-Qur'an 12:39]

Mankind without Tawhid is astray, captured by Shaytan and there lives in chaos as explained in Allah's statement:

"Don't you see that We have set the devils on the disbelievers to confound them with confusion?" [Al-Qur'an 19:83]

So the one upon true Tawhid, Allah helps him and removes grief from him. There are many verses which eludes to this but suffice us for the moment the story of Yunus (alayhis-salam). He (alayhis-salam) had lost hope in his people who were not responding to his call to Islam. So he (alayhis-salam) left them and eventually Allah caused him (alayhis-salam) to be in the belly of a large fish.

"So wait with patience for the Command of your Lord, and be not like the Companion of the Fish, when he cried out in deep sorrow." [Al-Qur'an 68:48]

In his sorrow and anguish, Yunus (alayhis-salam) cried out, but to whom? He (alayhis-salam) called his Lord.

"And remember Dhun-Nun (Yunus), when he went off in anger: He imagined that We had no power over him! But he cried through the depths of darkness, 'There is no deity worthy of worship except You, glorified and exhalted be You, indeed I was from the wrong-doers!' " [Al-Qur'an 21:87]

Darkness upon darkness enveloped him (alayhis-salam):

1. the darkness of the depths of the ocean,
2. the darkness of the belly of the fish, and
3. the darkness of the night.

He (alayhis-salam) called upon Allah, the One who can remove all distresses, he called upon Him with correct Tawhid and Allah removed his worries immediately.

Responding and Complying (Istijabah)

To accept and answer to the din of Allah and His Messenger, Muhammad (sallallahu 'alayhi wa sallam) completely as the ayah says:

"O you who believe! Respond to Allah (by obeying Him) and (His) Messenger when He calls you to that which will give you life; and know that Allah comes in between a man and his heart, and that it is He to Whom you shall (all) be gathered." [Al-Qur'an 8:24]

The repercussion of rejecting the Call to His din is grievous and its result is the greatest of sorrows in the Hereafter. The disbeliever will be raised and wail to His Lord (Whom he denied in the world):

"He will say: 'O my Lord! Why have You raised me up blind, while I had sight (before)?' " [Al-Qur'an 20:125]

Allah will reply to him with complete justice:

"He (Allah) will say: So (it must be). Our revelations came to you (in the world) but you did reject them. In like manner this Day you are forgotten (rejected)." [Al-Qur'an 20:126]

Not only will Allah reject the disbeliever but he will also be humiliated by Shaytan who the mushrik took as his close companion and responded to his (Shaytan's) call.

"And Shaytan will say when the matter has been decided, 'Verily Allah promised you a promise of truth. I too promised you but I betrayed you. I had no authority over you except that I called you and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me (Shaytan) as a partner with Allah.' Verily, there is a painful torment for the transgressors." [Al-Qur'an 14:22]

So we urge you brothers and sisters to respond to and comply with Allah's religion and enter it completely.

"O you who believe! Enter into Islam whole-heatedly and follow not the footsteps of the Shaytan, for he is to you an open, avowed enemy." [Al-Qur'an 2:208]

Belief in the Divine Decree (Qadr)

Qadr is an established part of the religion and is included in our belief. In the famous "Hadith of Jibril" when he asked the Messenger (sallallahu 'alayhi wa sallam) about Islam, Iman and Ihsan, he (sallallahu 'alayhi wa sallam) replied about Iman:d the greatest darkness to envelope mankind an

"That you affirm your faith in Allah, in His angels, in His Books, in His Apostles, in the Day of Judgement, and you affirm your faith in Qadr, the good and the evil consequences of it ... " [Muslim]

We must accept and be content with Qadr, knowing that whatever Allah decrees he does so out of His All-Encompassing Knowledge and Wisdom. With this belief in Qadr (the good and the evil of it) firm in our hearts Allah will guide our hearts:

"No calamity befalls, but with the leave of Allah, and whoever believes in Allah, He guides his heart, and Allah is the All-Knower of everything." [Al-Qur'an 64:11]

'Abdullah ibn 'Abbas (radhiallahu 'anhu) related one day he was riding behind Allah's Messenger (sallallahu 'alayhi wa sallam) who said:ries, distresses, depression and grief is a very important mat

"Young man, if you are mindful of Allah (of His commands and prohibitions), He will be mindful of you, and if you are mindful of Allah you will find Him before you. When you ask for anything ask it from Allah, and if you seek help, seek help from Allah. Know that if the people were to unite to do you some benefit they could benefit you only with what Allah had decreed for you, and that if they were to unite to do you some injury they could injure you only with what Allah had recorded for you. The pens have been lifted and the pages are dry." [Ahmad, Tirmidhi - An-Nawawi's Forty Hadith]

So with this knowledge that no harm or good can touch a servant of Allah except with the permission of the All-Knower and All-Wise, the hearts find tranquillity and contentment. This therefore encourages the Muslim to patientiently persevere during an affliction and motivates him to praise Allah when He bestows some portion of good upon him. Whatever his situation, if the Muslim acts accordingly he has only rewards to gain and nothing to lose.

Suhayb ibn Sinan ar-Rumi related that Allah's Messenger (sallallahu 'alayhi wa sallam) said:quences

"Strange are the ways of a believer for there is good in every affair of his and this is not the case with anyone else except in the case of a believer for if he has an occasion to feel delight, he praises (Allah), thus there is a good for him in it, and if he gets into trouble and shown resignation (and endures it patiently), there is a good for him in it." [Muslim]

Sincerity (Ikhlas)

'Abdullah ibn 'Umar (radhiallahu 'anhu) said that the Prophet (sallallahu 'alayhi wa sallam) said:s

"While three people were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to one another, 'Invoke Allah (sincerely) with the best deed you have performed (so that Allah may remove the rock).' One of them said, 'O Allah! My parents were old and I used to go out to graze (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I did not wish to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued until it was dawn. O Allah! If You think that I did it for Your sake, then please remove this rock so that we may see the sky.' So the rock was moved a little. The second said, 'O Allah! You know that I was in love with a cousin of mine, the deepest love a man may have for a woman, and she told me that I would not have my desire fulfilled unless I paid her one hundred deenars (gold pieces). So I struggled for it until I gathered the desired amount. When I sat between her legs, she told me to fear Allah, and asked me not to deflower her except rightfully (by marriage). So I stood up and left her. O Allah! If You think that I did it for Your sake, kindly remove this rock.' So two-thirds of the rock was removed. Then the third man said, 'O Allah! No doubt You know that once I employed a worker for one faraq (three sa's) of millet, and when I wanted to pay him, he refused to take it. So I sowed it and from its yield I bought cows and hired a herdsman. After a time the man came and demanded his money. I said to him: Go to those cows and the herdsman and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You think that I did it sincerely for Your sake, then please remove the rock.' So the rock was removed completely from the mouth of the cave." [Bukhari]

So invoking Allah sincerely, seeking His Pleasure is one of the ways of removing afflictions from us.

Supplication (Ad-Du'a)

"O Ever Living, O Self-Subsisting and Supporter of all, by Your mercy I seek assistance. Rectify for me all my affairs and do not leave me to myself, even for the blink of an eye." [Al-Hakim, Sahih at-Targhib wa't-Tarhib, Hisn al-Muslim (eng trans p. 125)]

Seeking Refuge in Allah (Istiadhah)

Anas ibn Malik (radhiallahu 'anhu) relates that the Prophet (sallallahu 'alayhi wa sallam) said to Abu Talha (radhiallahu 'anhu):

"Choose one of your servant-boys to serve me on my expedition to Khaybar." So Abu Talha took me, letting me ride behind him, when I was a boy nearing the age of puberty. I used to serve Allah's Messenger when he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with you from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." [Bukhari, Hisn al-Muslim (p. 157)]

Detachment from this World (Az-Zuhd)

Anas ibn Malik and Zayd ibn Thabit (radhiallahu 'anhum) related that the Prophet (sallallahu 'alayhi wa sallam) said:

"For the ones whose concern is this world, Allah will scatter his affairs, place poverty between his two eyes and he will not get from the world except what is written for him. As for the one whose intention is the Hereafter, Allah will gather for him his affairs, place contentment in his heart and the world will come to him willingly." [Ibn Majah, Sahih al-Jami' #6386]

Author's Introduction

All praise is for Allah. We praise Him, seek His help and forgiveness. We seek refuge in Allah from the evils of ourselves and the evils of our actions. I bear witness that none has the right to be worshipped except Allah and I bear witness that Muhammad sallallahu 'alayhi wa sallam is His slave and Messenger.

"O you who believe! Fear Allah as He should be feared and die not except in a state of Islam with complete submission to Allah." [Al-Qur'an 3:102]

"O Mankind! Be dutiful to your Lord, Who created you from a single person and from him He created many men and women and fear Allah through whom you demand your mutual rights and the wombs of kinship. Surely Allah is Ever an All Watcher over you." [Al-Qur'an 4:1]

"O you who believe! Keep your duty to Allah and fear Him, and always speak the truth, He will direct you to do righteous deeds and will forgive you your sins, and whoever obeys Allah and His Messenger has indeed achieved a great achievement." [Al-Qur'an 33:70-1]

Verily the most truthful speech is the Book of Allah and the best of guidance is the guidance of Muhammad sallallahu 'alayhi wa sallam. The most evil of matters are those which are newly invented, every novelty is an innovation and every innocation is in the Fire.

To proceed - following up this series, I felt I should hasten in bringing forward the hadith:

"The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about five (matters):- 1) about his life - how he spent it; 2) about his youth - how he took care of it; 3) about his wealth - how he earned it; 4) and where he spent it; 5) and about that which he acted upon from the knowledge that he acquired."

As an aid towards purification of the soul and preparation for death. The advice being firstly to myself, secondly to the du'at (inviters to Allah's path) and thirdly to all my Muslim brothers and sisters in every part of the world - hoping that Allah subhanahu wa ta'ala will cause benefit through that which I have written and allow the fruits of that to be reaped, both now and in the future. In this treatise I restricted myself to one part of the hadith and that is " ... and about that which he acted upon from the knowledge that he acquired".

The hadith that I chose is the key to goodness and the way towards paradise - by the permission of Allah subhanahu wa ta'ala. It is the cause of salvation and gain:

"The day whereon neither wealth nor sons will avail, except him who brings to Allah a clean heart." [Al-Qur'an 26:88-9]

Indeed it is quite possible that many people erred and strayed off the path due to ignorance or pretending to be ignorant of the correct order in prioritising knowledge, acting and calling to Allah. So this topic, by the will of Allah subhanahu wa ta'ala is in order to prevent myself and my brothers and sisters from ruin, misguidance and confusion.

I ask Allah subhanahu wa ta'ala to grant me the ability to act upon it, and to make it sincere and acceptable to Him, to eliminate darkness, illuminate the way and cause the ummah to benefit from it. He indeed is the All Hearer of invocation.

Verses of the Qur'an Regarding the Rewards of Actions

Allah subhanahu wa ta'ala says in the Qur'an:

"Eat and drink with happiness because of what you used to." [Al-Qur'an 52:19]

"And it will be cried out to them: This is the Paradise you have inherited for what you used to do!" [Al-Qur'an 7:43]

"Thus Allah rewards the pious, those whose lives the Angels take while they are in a pious state saying: Peave be upon you, enter you Paradise because of that which you used to do." [Al-Qur'an 16:32]

"(It will be said in the Hereafter): O you disbelievers! Make no excuses this Day! You are being requited only for what you used to do." [Al-Qur'an 66:7]

"And whoever brings an evil deed they will be cast down on their faces in the Fire (and it will be said to them): Are you being recompensed for anything except for what you used to do?" [Al-Qur'an 27:90]

"On the Day when the torment shall cover them from above them and from underneath their feet and it will be said: Taste what you used to do." [Al-Qur'an 29:55]

"This day none will be wronged in anything nor will you be requited in anything except that which you used to do." [Al-Qur'an 36:54]

Allah subhanahu wa ta'ala makes clear the destination of all created beings. Their different ascending and descending ranks will only be in accordance with their actions. Thus man will either be in a state of happiness or misery as a result of his righteous or evil deeds.

On the authority of Ibn Mas'ud radhiallahu 'anhu who said that the Messenger of Allah sallallahu 'alayhi wa sallam said, "The two feet of the son of Adam will not move from near his Lord on the Day of Judgement until he is asked about five (matters) about his life - how he spent it; about his youth - how he took care of it; about his wealth - how he earned it; and where he spent it and about that which he acted upon from the knowledge he acquired." {qluetip title=[1]}At-Tirmidhi and others, see Sahih Sunan at-Tirmidhi, no. 1969, and As-Silsilah as-Sahihah, no. 946{/qluetip}

So there is no escaping for the servant from being questioned about certain things: About his life - how he spent it; was it in righteousness and piety or in sin and transgression? About his youth - how he spent it, was it in acts of obedience or acts of sin? About his wealth - how he acquired it, was it from that which is halal or from that which is haram?

These things, very sadly, are seldom asked about, nor is any weight given to them. Rather, the greatest concern is to gather wealth, whether it is halal, haram or doubtful. Just as soon as a person looking for work hears of a position in a usurious bank, he hurries to take it, or of that in a cigarette factory, he strives to obtain it. He rushes without hesitance for any type of work which brings in money; and as for the legal verdicts allowing that, one could go on mentioning them!

I would like to take this opportunity to remind with this hadeeth, every person that took a wage for work that he did or for a post that he was commissioned to, that his feet won't move on the Day of Resurrection until he is asked about his wealth and how he earned it.

You will see the most surprising things in official agencies and establishments around the world. Maybe you will see that tea, coffee and newspapers are the main aspects of work so that a worker will delay visitors without any consideration or concern. He dislikes the sight of them because they trouble his comfort and cause him disturbance. He searches for procedures that cause complexity and means of obstruction, so that he may say to a visitor: "We're short of such and such a thing, come back tomorrow".

They announce that all dealings stop one hour or more before the end of their work time. Maybe some of them wake up late by two hours or more for work, because of which people get set back from their jobs. Perhaps some workers fail to execute transactions willingly, or they stall them in order to receive bribes. So we should all fear Allah as regards to our work and duties - starting work on time and leaving at the right time, dealing with people with politeness and ease, being patient upon hardships of work, seeking by that the reward from Allah subhanahu wa ta'ala.

Then, you are answerable, O servant of Allah, about the way you spent your wealth - in obedience or sinfulness and about the knowledge that you possess and how much of it you acted upon. So this being the case, it is essential that knowledge is converted into actions and (correct) conduct.

Maybe a question springs to mind here: Would the absence of seeking knowledge be a cause for salvation, as little knowledge requires little action? To this, I say:

* FIRSTLY: Verily Islam elevated the people of knowledge over others. The texts pertaining to this are numerous, among them are the Sayings of Allah subhanahu wa ta'ala:

"Say, are they alike those who have knowledge and those who don't have knowledge?" [Al-Qur'an 39:9]

"Allah will exalt in degree those of you who believe and those who have been granted knowledge." [Al-Qur'an 58:11]

Also the Messenger of Allah sallallahu 'alayhi wa sallam said: "Whoever treads a path seeking knowledge, Allah will make easy for him the path to Paradise." {qluetip title=[2]}Part of a sahih hadith reported by Ibn Majah and others, fulfilling the conditions of Imam al-Bukhari and Imam Muslim{/qluetip}

* SECONDLY: Deliberately intending not to seek knowledge is haram and everyone is accountable for seeking knowledge according to his capacity and capability.

* THIRDLY: There are some Islamic fields of knowledge which the learning and teaching of are obligatory upon every individual and some which are obligatory upon certain individuals only, so this should be taken into consideration, and every person is accountable according to his ability.

* FOURTHLY: A person may fall into a violation of the Shari'ah (Islamic Law) whilst he is seeking knowledge, due to his lack of knowledge of a particular ruling, in this case it is hope that Allah would forgive him. As for deliberately intending to remain ignorant, this contradicts the saying of the Most High:

"So ask the people of knowledge if you know not." [Al-Qur'an 16:43]

When a group of the Companions passed a ruling, without knowledge, to the wounded man that he should have a full bath - which eventually lead to his death, the Messenger of Allah sallallahu 'alayhi wa sallam supplicated against them saying: "They killed him, may Allah kill them, should they not have asked if they didnt know?! Verily the cure of all ignorance is to question! It would have been enough for him had he performed tayammum." {qluetip title=[3]}The author is pointing here to the hadith of Jabir radhiallahu 'anhu who said: "We set out for a journey and along the way a man from amongst us injured himself on a rock and split his head, after which he had a wet dream and required a bath so he asked his companions, "Do you find any concession for me in that I make tayammum?" They replied, "We do not find any concession for you as you are able to use water." So he bathed and died as a result. This was mentioned to the Messenger sallallahu 'alayhi wa sallam. He sallallahu 'alayhi wa sallam then replied as is mentioned above. [Sunan Abu Dawud, vol. 1, p.59, hadith no. 336{/qluetip}

Removing the Hindrances

Due to the fact that there are things that are a hindrance to knowledge and actions, they must be studied in order to be removed; and one should begin by assiduously examining one's livelihood.

One should not forget one's goal in this worldly life, and that is to single out Allah subhanahu wa ta'ala in worship and uniqueness and fulfilling that which pleases Him for man was not created for any reason other than to worship{qluetip title=[4]}[Worship (Al-Ibadah) is a comprehensive word, encompassing everything that Allah loves and is pleased with, whether it be of speech or of actions - inward or outward. An example of speech is reciting the Qur'an, engaging in the remembrance of allah, ordering good and forbidding evil and rectifying differences. Examples of internal actions are hope, fear, turning to Allah in repentance, love and reliance. Outward actions are such as prayer, zakah, pilgrimage, giving charity, joining ties of relationship and visiting one another. All of these things must be directed by the servant to Allah alone. In the book Al-'Ubudiyyah by Shaykh ul-Islam Ibn Taymiyyah is elaborate detail of that{/qluetip} Allah subhanahu wa ta'ala . Allah subhanahu wa ta'ala said:

"I did not create jinn and men except they should worship Me (Alone)." [Al-Qur'an 51:56]

So it is befitting that the Muslim looks into his own and his family's necessities as regards to wealth, and work accordingly,{qluetip title=[5]}I say this not forgetting that the Muslim is rewarded for working and for the difficulties and hardships which he faces due to that - as long as his work in itself is not haram or doubtful - but he should use it as a means to fulfill a goal, which is the worship of Allah subhanahu wa ta'ala{/qluetip}, because spending hours working for the sake of acquiring extra wealth will only be at the cost of knowledge or actions or inviting to Allah subhanahu wa ta'ala. So beware of this matter, then do as you please.

Also, it is not befitting, that a Muslim lolls out his tongue after extra work, while he is lacking knowledge in many aspects of his religion such as creed, fiqh, points regarding Islamic manners and other important pillars and compulsory actions. Yet it is astonishing to find such people justifying their actions to those that censure them, with the general texts encouraging righteous actions, saying: "Islam is a religion of action".

Yet I don't know what the consequence of this action is. Does it benefit by purifying and cleansing the soul? Or bring about some goodness for the Muslim Ummah? So, I say in replying to this:

Having sexual relations with one's wife, with the intention of keeping chaste and pure, is considered worship{qluetip title=[6]}The proof for this is in the hadith of Abu Dharr wherein the Prophet sallallahu 'alayhi wa sallam said, " ... and enjoining the good is charity, forbidding the evil is charity and in a man's sexual intercouse (with his wife) is charity." They (the Companions) asked, "O Messenger of Allah! Is there reward for him who fulfills his sexual desires amongst us?" He sallallahu 'alayhi wa sallam replied, "Tell me, if he were to fulfill that in something forbidden would he not bear the burden of that (in sin)? Similarly if he were to fulfill that in something permissable he would be rewarded." [Sahih Muslim, Eng. trans. vol. 2, p. 482]{/qluetip}, but this does not mean that a person remains persistent upon this matter, neglecting Friday prayers, praying in congregation and other obligatory duties!

Likewise, eating with the intention of keeping strength for the sake of fulfilling acts of obedience to Allah, is a form of worship, but does it mean that eating becomes a major aspect of our lives?

Similarly, striving to find a lawful job, seeking pure earnings and refraining from begging, is all worship, but does it mean that we constantly engage ourselves in this, so much so that it hinders us from congregational prayers, joining ties of relationship, learning about Islam and inviting to Allah subhanahu wa ta'ala?

So look into this matter, may Allah have Mercy upon you, and if one job is enough for you, there is no need for a second; if one shift suffices your needs, don't take on another in overtime, and if you are able to cut the number of hours you work, don't hesitate.{qluetip title=[7]}This is intended for the self-employed and their likes, it is not meant by this that people should evade their duties at work, as this is Islamically impermissable{/qluetip} Furthermore if you are from amongst those whom Allah has increased in provision and wealth, disengage yourself and whomsoever you are able to from your children and family, for the sake of worship, knowledge and inviting to Allah.

Let us remember together his saying sallallahu 'alayhi wa sallam, "Verily Allah says: O son of Adam, free yourself for my worship, I will (in turn) fill your chest with satisfaction and remove your poverty, and if you don't I will fill your hands with distraction and will not remove your poverty." {qluetip title=[8]}Ahmad, no. 8681, At-Tirmidhi, Ibn Majah no. 4107, Ibn Hibban and others{/qluetip} In another narration, "I will fill your chest with distraction." {qluetip title=[9]}Sahih Ibn Majah no. 3315{/qluetip}

The explanation of this in Fayd al-Qadir{qluetip title=[10]}Fayd al-Qadir by Al-Manawi is a scholarly piece of work explaining Al-Jami' as-Saghir by Al-Hafidh As-Suyuti{/qluetip} is: "Free yourself of your interests in order to worship Me and do not busy yourself in earning that which exceeds your needs and the needs of those under your care."

This is the way a person should be, busying himself in obedience to Allah subhanahu wa ta'ala so that when he earns enough to fulfill his needs, the needs of those he is responsible for and whatever else is necessary, he does not busy himself in acquiring beyond that because in this way he will be establishing his worldly life but destroying his Hereafter.

Yet it is surprising to find people who have thousands and thousands of dollars or pounds, still running madly after the world and by so doing placing upon themselves difficulties and hardships, embarking upon business ventures, one after the other, which they could possibly do without.

What Now?

Maybe now one will strive to listen to more audio tapes on beneficial knowledge and attend talks and exhortations or read more beneficial books. Ponder upon the saying of the Messenger of Allah sallallahu 'alayhi wa sallam " ... and what he acted upon from the knowledge he acquired", and know, that you are accountable in front of Allah subhanahu wa ta'ala for everything that you knew.

Check yourself before you try to seek increase through reading and listening to lectures and convert the knowledge that you already have into actions that accompany you as you live.

Knowledge reaches you of the impermissibility of usury, ask yourself, "Have I fulfilled acting upon this knowledge, and left off all dealings with interest?" You are required now to act by leaving off dealings with it, before anything else.

One reads the texts obligating the lowering of the gaze - so are you amongst those who lower their gaze from that which Allah the Glorified has made haram? If the answer is no then there is no need to inquire about lectures that they may deal with topics already materialised in you, for what you need most at this stage is to be lowering your gaze and studying all that would contribute towards implementing this matter, by reading, listening and generally learning.

Study these hindrances that you may remove yourself from them, and search in books and audio tapes in order to make this goal easy.

Some Texts Regarding the Removing of Hindrances

On the authority of Abu Bakr ibn 'Abdullah ibn Qays from his father who said that he heard his father say whilst he was facing the enemy: The Messenger of Allah sallallahu 'alayhi wa sallam said, "Verily the Gates of Paradise are under the shades of swords", so a man with a shabby appearance stood up and said: "O Abu Musa - did you hear the Messenger of Allah sallallahu 'alayhi wa sallam say this?" He said, "Yes", so he returned to his Companions and said, "I send my (farewell) Salam to you", then he broke the sheath of his sword, threw it away, went with his sword to the enemy and fought with it until he was killed."{qluetip title=[11]}Sahih Muslim, Engl. trans. vol. 3, p. 1053, hadith no. 4681{/qluetip}

One the authority of Jabir radhiallahu 'anhu who said, A man said, "O Messenger of Allah sallallahu 'alayhi wa sallam where will I be if I am killed?" He sallallahu 'alayhi wa sallam replied, "In Paradise". So he threw away some dates he had in his hand and then went and fought until he was killed.{qluetip title=[12]}Muslim, Engl. trans. vol. 3, p. 1052, no. 4678{/qluetip}

So the first thing that we must race towards doing is to remove all that is inauthentically atttributed to the Messenger of Allah sallallahu 'alayhi wa sallam - so that we do not act upon anything except and until it has been authenticated and checked. Should we not be more enthusiastic than this man in this, for he was living in the best of all eras?

Then, after he removed this important barrier, he broke the sheath to his sword - not even thinking about returning.

Similarly, the great Companion who asked the Prophet sallallahu 'alayhi wa sallam about his place if he was killed (in fighting), as soon as he heard about Paradise, he threw away the dates that were in his hand only because he believed that these dates would delay him and hinder im from entering Paradise - and dates are from that which Allah subhanahu wa ta'ala has made halal - so how about those things that hold us back and hingder us from which Allah subhanahu wa ta'ala has made haram?

In the hadith of Anas radhiallahu 'anhu, Umayr ibn al-Humam radhiallahu 'anhu said, "If I were to live until I have eaten all of these dates of mine, it would be a long life." Anas said, "So he threw away whatever dates he had and then fought until he was killed." {qluetip title=[13]}Sahih Muslim, Engl. trans. vol. 3, p. 1052-3, no. 4680{/qluetip}

So hurry, O My Muslim brother, to the front line, cast away your desires and remove the love for wealth that has deprived you of the Pleasure of Allah, the Most High. Leave alone the haram things and the following of desires, the doubtful matters and the love for leadership, high position and the love of being noticed. Leave off injustices and oppression in all its different types and forms.

Then, do not forget - may Allah have mercy upon you - that you should hasten towards doing whatever you are able to of good and righteous actions. So do not delay and do not procrastinate and be careful of saying "soon, soon", as verily it is from the army of Iblis.

That virtuous man with the shabby appearance heard from Abu Musa radhiallahu 'anhu the saying of the Messenger sallallahu 'alayhi wa sallam, "Indeed the gates of Paradise are under the shades of swords." He did not postpone nor delay fighting in Allah's Path. He did not say: I'll fight after one or two years," or "after I finish this business project", or "after I free myself of my preoccupations".

As soon as that great Companion heard about Paradise as a reward from Allah for the one that died a martyr in the path of Allah, he threw away the dates that were in his hand without any delay or slightest hesistation.

Hasten, my Muslim brother, do not postpone and do not delay.

Then, ask yourself, O slave of Allah, why has this desire to procrastinate befallen me? Is this desire part of the din? Is it something that pleases Allah the Most High? Or is it a satanic methodology of making smooth the way to escaping from carrying out Allah's orders or desisting from that which He has prohibited.

It is imperative that you take advantage of strong bursts of faith in order to precede with beneficial actions without any delay or postponement, while at the same time place in the back of your mind the saying of the Messenger of Allah sallallahu 'alayhi wa sallam, "There is hesitation in everything except in the actions of the Hereafter." {qluetip title=[14]}Abu Dawud, Engl. Trans. vol. 3, p. 1346, hadith 4792{/qluetip}

If you hear that somebody is calling to good actions, such as, contributing towards building a masjid or joining ties of relations, or to make peace between two disputing parties, or visitng a sick person, don't think twice about responding, and don't deliberate.

Know that the best time to act is the moment you hear the call. There is nothing to guarantee that you will live the moments after it. Whispers of Shaytan continue in increasing the will to procrastinate, causing the zeal to subside and the firm resolution to weaken. As a result, it becomes impossible for you to advance your level of faith, leaving no room for rectifiying those deficiencies, sins and shortcomings.

Obligatory Actions Before the Supererogatory and Recommended Actions

Act upon those things which are obligatory, may Allah have mercy on you, before the acts that are supererogatory and recommended. Bear in mind that obligatory actions are of different levels of importance, so give preference to the most important of them first, and then to the next in importance. Only then move on to the supererogatory and recommended actions, giving precedence to that which is most important amongst them.

Who to Start With?

Everything that I have mentioned so far has been in relation to oneself before anybody else. So start with yourself before the members of your family and look at what is lacking in you in order that you may start treating it.

So if there is a common deficiency amongst you and one of your companions or family members then join him with you in resolving this problem because the Messenger of Allah sallallahu 'alayhi wa sallam said, "Whoever from amongst you sees an evil he should change it with his hand and if he is not able to then with his tongue and if he is not able to, then (he should hate it) in his heart, and that is the weakest level of faith." {qluetip title=[15]}Ahmad, vol. 3, p. 20, 49, and 92; Muslim, Engl. trans. vol. 1, p. 33, no. 79, and others{/qluetip}

Likewise before you think about spending time amongst your companions either for the sake of knowledge, action or inviting to Allah, contemplate and think:

• How is your relationship with Allah subhanahu wa ta'ala?
• How is your humbleness in prayer?
• Read about that which will better your condition and that of your prayer, increase your humbleness in it and soften your heart.
• Are you one whose supplications are answered or do you notice most of your supplications not being answered?
• Look into your 'aqidah and the level of your certainty and reliance upon Allah subhanahu wa ta'ala and observe closely your food and drink - are they from that which is halal or haram, or is there some doubt about their source?
• If the situation was on that requires enjoining the good and forbidding evil, what would you do? {qluetip title=[16]}This is in reference to the saying of the Messenger of Allah sallallahu 'alayhi wa sallam "By Him in Who's Hands is my soul, you will enjoin the good and prohibit the evil or (else) Allah will soon send upon you a punishment from Him, then you will call upon Him and He will not answer you." [Ahmad in his Musnad, At-Tirmidhi]{/qluetip}

... all that to solve the reason why our supplications are not being answered.

Maybe you would benefit from reading hadiths pertaining to the punishment of the grave and that of its bliss, about the terror of the Resurrection, and the torment of the Hellfire. You could well continue reading for days, weeks, or months, accompanying that with good actions and self struggle.

It is imperative that a person takes his soul to account and treats his deficiencies. Match yourself against the Qur'an and the Sunnah to know who you are, and look what you have set aside for Allah to know what Allah the Almighty and Majestic has prepared for you because of the saying of the Messenger of Allah sallallahu 'alayhi wa sallam:

"WHOEVER WANTS TO KNOW WHAT ALLAH HAS PREPARED FOR HIM, THEN HE SHOULD LOOK TO WHAT HE HAS PREPARED FOR ALLAH." {qluetip title=[17]}Abu Nu'aym, in Al-Hilyah and others. Silsilah as-Sahihah, no. 2310{/qluetip}

• Are you prepared for the meeting with Allah subhanahu wa ta'ala?
• Have you fulfilled the rights of the creation, one to another? Or are you in a constant state of postponing and deferring?
• Have you converted your knowledge of repentance into crying and penitence?
• Have you turned whatever you have read about the loving for Allah, into real love for your Muslim brothers?
• Do you often visit them, and overlook their faults? Do you aid the needy amongst them, feel delight for their happiness and grieve for their sorrow?
• Do you taste the sweetness and delight of Faith?

If the answer is in the negative then go back to the hadith of the Prophet:

"There are three attributes whoever is characterised by them will relish the sweetness of faith: he to whom Allah and His Messenger are more beloved than anyone else; he who loves a person solely for the sake of Allah; and he who has as great an abhorrence of entering into disbelief after Allah has rescued him from it, as he has of being thrown into the Fire." {qluetip title=[18]}Ahmad, Musnad, Al-Bukhari, Engl. trans. vol. 1, p. 20, no. 15; Muslim (Book of Iman, vol. 1, p. 30, no. 67) and others{/qluetip}

• Is Allah and His Messenger sallallahu 'alayhi wa sallam more beloved to you than anybody else?
• Do you give precedence to the love of Allah over wealth, business, whims and desires?
• Test yourself when you hear the call to prayer, if you notice a desire to delay answering it in order to pursue your interests in trade (for example) then know that Shaytan has succeeded in gradually leading you astray and that your love for Allah subhanahu wa ta'ala is deficient. In this way it is upon you to consolidate yourself, giving precedence to that orders of Allah subhanahu wa ta'ala over any other wordly matter.

Then contemplate the second matter, may Allah have mercy upon you, "He who loves a person solely for the sake of Allah". Look into the reality of your love for people: What is the basis of your love? What is the basis of your hating and detesting? Why do you love a particular person more than another? Is it because he is from your people? Or for his wealth and status, or for some worldly interests? Or is it because of his compliance to the orders of Allah subhanahu wa ta'ala and his undertaking of righteous actions?

Maybe you are still facing difficulty for not having relished the sweetness of Faith. So where does the problem lie? It could be that the third matter has not materialised, that is the saying of the Messenger sallallahu 'alayhi wa sallam " ... and he who has as great an abhorrence of entering into disbelief after Allah has rescued him from it, as he has of being thrown into the Fire."

• How is your abhorrence of entering into disbelief? Do you abhor it as you would abhor being thrown into the Hellfire?
• Do you live this abhorrence and this fear?
• It ought to be that you cultivate this feeling in you, so that your sincerity to Allah subhanahu wa ta'ala is cultivated and that you may hasten to purify your soul.
• Contemplate the hadith of Umm Salamah radhiallahu 'anha who said: "Most of the invocations of the Messenger of Allah sallallahu 'alayhi wa sallam used to be: 'O Changer of the Hearts make my heart firm upon your religion.' " {qluetip title=[19]}Ahmad , Musnad, At-Tirmidhi and others{/qluetip}
• Reflect upon how Ibrahim 'alayhis salam feared associating partners with Allah, so he used to supplicate, "And keep my and my sons from worshipping idols." [Al-Qur'an 14:35]
• Don't forget the supplication of Yusuf 'alayhis salam, "Cause me to die as a Muslim and join me with the righteous." [Al-Qur'an 12:101]

You should aid yourself through fear: living with the fear of eternal abode in the Hellfire and of never coming out of it, from everlasting hunger and continous thirst, with fear of crying blood continually, so much so that if a ship was to be sent into it, it would float.

The Messenger of Allah sallallahu 'alayhi wa sallam said, "Verily the inhabitants of the Fire cry, so much so that if ships were sailed into their tears, they would float, and verily they would cry blood - meaning instead of tears." {qluetip title=[20]}Al-Hakim, Ibn Majah, Kitab az-Zuhd, no. 4323, and others{/qluetip}

Dont rest and sit around while the sweetness of Faith is missing or is weakened. How many people set out on journeys for the prupose of treating their illnesses and how many of them spend out of their wealth to treat these illnesses? Do not the souls and the hearts have more priority in being treated, as their matter is one of total eternity?

Bring to mind the hadith:

"Every slave will be resurrected upon that which he died." {qluetip title=[21]}Muslim, and others from the hadith of Jabir radhiallahu 'anhu{/qluetip}

Then expect death at any moment. It is better for you if you were to meet death whilst trying to improve your own coniditon than to die whilst striving to improve others', being held accountable at the same time for leaving off obligatory actions just like the lantern that burns itself out and gives light to others, as in the hadith:

"The example of the scholar who teaches the people good things but forgets himself is that of a lantern, it gives light to the people but burns itself out." {qluetip title=[22]}At-Tabarani, in Al-Kabir, and Ad-Diya'. See also Itiqad' ul-'Ilm al-'Amal no.70{/qluetip}

This is what Abu ad-Darda radhiallahu 'anhu used to fear hence his saying, "Verily what I fear from my Lord on the Day of Resurrection is that He calls me at the head of all creation and says to me: 'O Uwaymir,' so I say 'Here I am, My Lord, at Your service,' so He says, 'What did you act upon from the knowledge that you acquired?' "

Who Should I Give Priority to In Inviting First?

Begin with yourself before your family members and anyone else, as has already preceded. Allah subhanahu wa ta'ala said:

"O you who believe! Save yourselves and your families from a Fire whose fuel is men and stones over which are (appointed) angels stern (and) severe, who disobey not (from executing) the Commands they receive from Allah, but do that which they are commanded." [Al-Qur'an 66:6]

Then, attend to your wife, before your neighbour and your companions, so that she can help you in bring up the children. Before you give da'wah to your cousins, give da'wah to your brother's children yet give da'wah to your cousins before giving da'wah to your companions - and carry on in this manner.

Why is preference to be given to your own children before, for example, your brother's children? Once you are under the earth's surface (i.e. in your grave), your children, your brother's children and your beloved ones will all feel great sorrow for your absence. But as days go by, forgetfulness has to affect them, except your children, for they will be praying to Allah subhanahu wa ta'ala for you everyday, rather many times a day, rather, in many of their prostrations. You will still be receiving good deeds while you are in your grave - how?

The Messenger of Allah sallallahu 'alayhi wa sallam made it clear for us, when he sallallahu 'alayhi wa sallam said, "When a person dies, all of his actions discontinue, except three: a recurring charity, or knowledge that is being benefitted from, or a righteous man that prays for him." {qluetip title=[23]}Muslim, Kitab al-Wasiyyah, Engl. trans. vol. 3, p. 867, no. 4005; Abu Dawud, Kitab al-Wasaya, Eng trans. vol. 2, p. 812, no. 2874; and others{/qluetip}

He sallallahu 'alayhi wa sallam said, "Verily the purest of what you eat is that which is of your own earning and indeed your children are from that which you have earned." {qluetip title=[24]}Al-Bukhari, At-Tarikh, At-Tirmidhi and others, Irwa al-Ghalil, no. 1626{/qluetip}

Yet it is surprising to see some propogators of Islam, rather, many of them, unfortunately being very active with great strength in giving da'wah to the people, but their women and their children are in a condition that they themselves are not pleased with, so which of the people have more priority to be given attention, education and da'wah?

From A Man's Perfecting His Religion is Leaving Alone That Which Does Not Concern Him

It is imperative for us to build the levels of knowledge and action upon a firm, strong foundation, and that is the saying of the Messenger of Allah sallallahu 'alayhi wa sallam, "From a man's perfecting his religion is his leaving alone that which does not concern him." {qluetip title=[25]}Ahmad in his Musnad, At-Tirmidhi, Ibn Majah and others, Sharh 'Aqidah at-Tahawiyyah, no. 268{/qluetip}

In Fayd al-Qadir, the author writes, "It is understood from this that from a man's deficiency in his religion is his indulging in that which does not concern him. This includes everything of secondary importance, whichever form it may take. What should concern him is all that relates to the essentials of his livelihood, that which fulfills his need for sustenance, clothing, keeping himself chaste thereby, and the like thereof from the necessities of life, excluding those things relating to his own personal pleasures. He should be concerned with all that relates to his salvation in the Hereafter, that being Islam, iman, and ihsan. In this way he stays safe from ruin, all forms of evil and from argumentation. This is part of perfecting his religion, firm establishment of his piety and keeping away from following his desirs. Whereas striving to accomplish other than this is loss of irreplaceable valuable time, in doing what he was not created for. So whoever worships his Lord, with realisation of his closeness to his Lord, and of his Lord's closeness to him, has perfected his religion, as has proceeded."

It is further stated in Fayd al-Qadir, "Part of that which does not concern the worshipper is his learning fields of knowledge of lesser importance whilst leaving knowledge of greater importance, like the person who abandons knowledge which causes benefit to himself and engages himself in learning that which he could correct others with, like, for exmaple, the knowledge of how to debate, excusing himself for that saying, 'My intention is to benefit the people.' Yet if he was truthful, he would have busied himself with correcting himself and his heart, by removing bad characterisitcs, like jealousy, showing off, pride, haughtiness towards others and other destructive attributes. They say, 'debating is equivalent to a quarter of Islam and other say: half of it, and some say: all of it.' "

Islam consists of acting as well as abstaining. By relinquishing all that does not concern him and leaving that which is of no importance to him and that which doesn't benefit him, a person perfects his religion. The only way this abandonment is accomplished is by having a full realization that, "From a man's perfecting his religion is his busying himself with that which concerns him", and what is of concern and importance to him is based upon levels and grades of importance, in beliefs, faith in the unseen and in hurrying to do good deeds mentioned in the Qur'an and Sunnah. By that he would have striven to act upon everything that he has been ordered with and would have abandoned everything prohibited. This is Islam and depending on how well these things are accomplished, determines the position of the worshipper with Allah subhanahu wa ta'ala and Allah knows best.

If we understand these two important principles, we are able to derive many other principles from them, and we would come to know that there is no way of recognising what "concerns us and what doesn't concern us", except through knowledge, which necessitates properly understanding the principle: "The more important takes precedence over that which is less important". From here we would move on to acting upon the principle of "determining the most important." In this way knowledge, speech and studies are purified so that the unimportant, the prohibited and the corrupted are removed, so all that is left being the beneficial pure things like remembrance of Allah, sunnah, fiqh ...

In the same way had actions, characteristics and mannerisms are sifted out so that every attribute denounced in the Book and the Sunnah is removed and what remain are the beneficial worthy actions like reciting the Book of Allah, studying together the Sunnah of the Prophet sallallahu 'alayhi wa sallam enjoining the good, forbidding the evil ...

This is the way the Muslim arranges and plans his affairs, portraying them in the form of everything good and beneficial whether it be intention, speech or action, avoiding everything detestable, hating that for himself as mentioned in the hadith, "Verily Allah the Mighty and Majestic, is Generous, He loves generosity and noble character and hates the despicable character." {qluetip title=[26]}From As-Silsilah as-Sahihah, no. 1378. Al-Manawi says in Fayd al-Qadir: "This noble character is the manners and attributes ordained in the Religion, not those deemed noble in wordly affairs, for the elevated in them are in actual fact despised."{/qluetip}

From amongst the unfortunate things one hears is some people using this hadith as a proof to oppose those who encourage engaging in recommended actions. The reason being is that they understand the "despicable" things to include the recommended actions or the "superficialities" - as they claim. What I previously mentioned disproves them on the one hand. On the other hand we request these people to explain to us how something could be made recommended or made part of the Sunnah and be detestable and hated to Allah subhanahu wa ta'ala at the same time?! The wording of the hadith is "and He hates the despicable manners", so is it possible that what has been considered recommended be of those things hated?!

What is the Effect of Giving Advice and Admonition?

On the authority of Hakim ibn Hizam radhiallahu 'anhu who said, "I asked the Messenger of Allah sallallahu 'alayhi wa sallam (for charity), and he gave me. Again I asked and he gave me. Once again, I asked and he gave me, then he said, 'O Hakim! Verily this wealth is like a sweet fresh fruit, whoever takes it without greediness is blessed in it and whoever takes it with greediness is not blessed in it, just like the person that eats yet is never satisfied, and the upper hand is better than the lower hand.' " Hakim added, "So I said, "O Messenger of Allah, by the One who sent you with the Truth I shall not accept anything from anybody after you until I leave this world.' " Later Abu Bakr radhiallahu 'anhu used to call Hakim in order to give him his share of war booty but he would refuse. Also 'Umar would call him to give him his share but he would refuse to take anything from him. On that 'Umar said, "O Muslims! Verily I hold you as witnesses that I offered to Hakeem his share of the booty, but he refuses to take it." He never took anything from anybody after the Messenger of Allah sallallahu 'alayhi wa sallam until he died.{qluetip title=[27]}Al-Bukhari, Eng. trans. vol. 2, p. 320, hadith no. 551{/qluetip}

Hakim would ask from the Messenger of Allah sallallahu 'alayhi wa sallam and he would give to him - this happened three times, upon which the Prophet sallallahu 'alayhi wa sallam then directed him to contentment, self-respect and to refrain from begging. What was Hakim's radhiallahu 'anhu reaction to that? He vowed by Allah subhanahu wa ta'ala that he would never return to such a thing, and that he wouldn't take anything from anyone until he parted from the world.

He did not just listen to the exhortation, shake his head crying, having been affected by it and return the next day to what he was doing before, as if nothing had ever taken place. Instead he kept to his promise, during the lifetime of the Prophet sallallahu 'alayhi wa sallam and of Abu Bakr, who would call him in order to receive his due but he would refuse. In this manner he continued, until the Caliphate of 'Umar radhiallahu 'anhu who used to present to him his rightful share of the war booty, that which Allah subhanahu wa ta'ala had specified for him from above the seven heavens, but he would refuse, having been affected by the admonition of the Messenger of Allah sallallahu 'alayhi wa sallam. He remained in this condition until he passed away sallallahu 'alayhi wa sallam.

The effect of this advice stayed with him until the final moments of his life. This is how we should act and should be, carrying into effect what we hear so that our condition and the condition of our ummah may change. Yet how sorrowful our condition is, as we have had an abundance of books, lectures, sermons and admonitions yet it is as if they are only for the purpose of learning culture and acquiring information, not to act upon or carry into effect. To Allah subhanahu wa ta'ala is our complaint.

How beautiful and sweet this wealth is! But the love of Allah subhanahu wa ta'ala is more beautiful and the love of the Messenger sallallahu 'alayhi wa sallam is sweeter and more cherished. What was the price Hakim paid for this love? It cost him a great amount. He has outlined for our Ummah lessons in patience, power of determination, firm will and acting upon knowledge.

(s) Exert from Adorning Knowledge with Actions, Al-Hidaayah Publications (you can purchase the entire book here)