In the Name of Allah, Most Gracious, Most Merciful

As-salamu 'alaykum wa ramatullahi wa barakatuhu

It is unfortunate that Muslims in many parts of the world are practising a mixture of many un-Islamic practices which find no basis in the Qur'an and the Sunnah. In the Indo-Pakistan sub-continent there has crept into the practice of Islam the influences of Hinduism, Bhakthi-movement, idol-worship, degenerated forms of Sufism and so on and so forth. In many parts of Africa, the remnants of paganism, cult-worship and celebration of pagan festivals and fetish practices are practiced side by side with Islam.

In some Arab countries and the Maghrib, people have evolved their own peculiar, form of Islam, which finds no support or sanction in the Qur'an and the Sunnah. The practices which have been condemned by the Prophet, sallallahu 'alayhi wa sallam, are being upheld by some people, by giving them religious flavor. This type of Islam is found in all countries where the Muslim dwells.

The Prophet in his final Hajj message: "O people, I leave behind two things. If you hold fast to them, you will never go astray: the Book of Allah and my Sunnah." Hence, the true revival of our Ummah can be achieved by no other means than that which the Messenger of Allah asked us to do. Allah has also asked the Prophet to declare that the touchtone of the love of Allah is the obedience to the Messenger.

"Say, if you love Allah, then follow me , Allah will love you and forgive you your sins. And Allah is Most Forgiving, Most Merciful." [Al-Qur'an 3:31]

In the face of attacks on Islam by the disbelievers, some Muslims turn to the defensive with an inner feeling of defeat as they try to show that Islamic values are no different from western ones. If they are told that the Islamic political system is dictatorial, they respond by trying to show that it is democratic. If they are told that Islam is spread with jihad, they respond that Muslims fought only to defend themselves when attacked. If they are told that there is a problem with the status of women in Islam, they try to prove that Islam allows polygamy only under strict conditions, which most men do not fulfill and hence they conclude it is virtually not allowed.

Such apologetic attitudes should be put behind us. Islam is a way of life given to us by Allah, it cannot be put on the same level as other man-made ideologies or corrupted revelations. Muslims should have enough confidence in themselves to go on the offensive rather than stay on the defensive like an accused person. When Quraysh accused the Muslims of violating the sanctity of the sacred months on the occasion of the fight between the Muslim brigade of 'Abdullah ibn Jahsh and the disbelievers, Allah revealed: "They ask you concerning fighting in the Sacred Months (these are the 1st, 7th,and 12 months of Islamic calendar). Say: 'Fighting therein is a great transgression but a greater transgression in the Sight of Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to al-Masjid al-Haram (at Makkah), and to drive out its inhabitants, and polytheism is worse than killing. And they will never cease fighting you until they turn you back from your religion. If they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds wil lbe lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever." [Al-Qur'an 2:217] This is how the Qur'an argues with the disbelievers. The Qur'an starts attacking them on their greatest crime: their disbelief in Allah and their association of partners with Him. One should not present a false interpretation of our religion for he purpose of pleasing the disbelievers.

Some Muslims today try to hide their Islamic identity for fear of being labeled a 'fundamentalist'. Men are shaving their beard and women are trying to make their hijab look like the latest fashion. If presented with food or drink that is haram, they say we are full at the moment, or they say we do not like that particular food. Only few say that they cannot eat it because it is unlawful in Islam. This is not the way the companions of the Prophet behaved. When the companions accepted Islam, they became proud of it and felt that all other ideologies and ways of the life are inferior to that which has been revealed to them from above the seven heavens.

In the battle between the Muslims and the Persians, Rostom, the leader of the Persian army, asked to negotiate with the Muslims. Sa'd ibn Abi Waqqas, the Muslim leader in that battle, sent a group of companions among which was Rib'a ibn Amir. The Persian leader prepared a magnificent reception in order to impress those 'bedouins' and weaken their position. The Persian asked Rib'a to enter without his arms. He refused and entered with his arms and his horse and tied his horse nest to Rostom. Rostom asked: "What brings you?" Rib'a said: "Allah has sent us to convert mankind from the worship of people to the worship of Allah and from the narrowness of this life to its wideness and from the oppression of the religions to the justice of Islam. Allah has sent us to His religion. Whoever accept it, we accept from Him and whoever refuses, we fight him until we get the promise of Allah." "And what is His promise?" asked Rostom. "Paradise for those who die and victory for those who survive," answered Rib'a. Rostom said: "Can you delay this matter until we think about it?" Rib'a answered: "Yes. How many days do you need, one or two?" Rostom said: "More. Until I write to my people." Rib'a said: "We can't. Our Prophet does not authorize us to delay our enemies more than three days. So make up your mind!"

This companion came from a society which was materially far behind the Persian empire. Nevertheless he had himself the seed of Truth and righteousness that allowed him not to be distracted or impressed with the glamour surrounding the disbelievers. Civilization starts with the correct belief and faith. The material aspects of civilization will come later on as a by product. On the other hand, the disbelievers, no matter how materially advanced he might be, is an uncivilized person and bears in his sould the germs of his own destruction. This is why you should TAKE PRIDE IN YOUR RELIGION. This is why YOU SHOULD TAKE PRIDE IN ISLAM.

It is the bounden duty of every Muslim to mutually co-operate in the work of daw'ah, preaching and teaching the faith taught by the Messenger of Allah. Those practices (Sunnah) of the Prophet which are lost and have gone out of practice, due to the weakness of the Ummah must be revived, taught and propagated to the world at large. The work of daw'ah in reality begins with the reformation of one's own self and then the message is taken to everyone. In daw'ah, one is bound to face obstruction and encounter difficulties. Such person should excercise the utmost patience, constancy and endurance during hours of trial and tribulation. The revival of the Sunnah must first be established in one's home, then one's family, friends, society and the Ummah at large. The work of revival and the practices of the Prophet the Sunnah will automatically bring about the destruction of bi'dah, the devilish innovations which have crept into the lives of Muslims everywhere, due to various influences both within and without.

"Where you to obey most of those on earth, they will mislead you far away from Allah's path. They follow nothing but conjectures and they do nothing but lie." [Al-Qur'an 6:116]

"It is not right for a believer, man or woman, when a matter has been decided by Allah and His Messenger to have any choice about their decision. And whosoever disobey Allah and His Messenger he has indeed gone astray." [Al-Qur'an 33:36]

Toma'aninah is tranquillity. Allah says:

"Those who believe and whose hearts find toma'aninah in the remembrance of Allah. Verily in the remembrance of Allah do hearts find toma'aninah." [Al-Qur'an 13:28]

"O you the one with toma'aninah! Come back to your Lord, well-pleased and well-pleasing unto Him! Enter you, then among My honored slaves, and enter My Paradise." [Al-Qur'an 89:27-30]

Toma'aninah is the satisfaction of the heart with circumstances without any sense of anxiety or restlessness. It was mentioned in one narration that: "Truthfulness is a cause of toma'aninah and lying is a cause of suspicion and doubt." This suggests that one who hears the truth will have toma'aninah and satisfaction within his heart as a result, whereas lying causes disturbance and doubt within the heart. This meaning is also seen in the hadith which states: "Righteousness is what the heart has toma'aninah with." This shows that the heart feels satisfied with truth and has no anxiety or sense of unease because of it.

There are two opinions regarding the meaning of remembrance of Allah in the aforementioned verse. The first opinion holds that the remembrance is of the servant to his Lord. This remembrance causes toma'aninah to settle within the heart. Should the heart become anxious or disturbed, then the servant will have no means for attaining toma'aninah except through the remembrance of Allah. The second opinion holds that the meaning of this remembrance is the Qur'an, and this is the more sound. It is His Remembrance that he revealed to His Messenger. The hearts of the believers will have toma'aninah as a result of it. For the heart will not have trust or toma'aninah except by faith and certainty. There are no means of attaining faith and certainty except through the Qur'an. The toma'aninah of the heart is due to its firm faith. The heart's anxiety and disturbance are a result of its doubts and uncertainty. The Qur'an is the means to attain certainty and firmness in faith, and to remove doubts. That is why the hearts of the believers cannot have tranquillity except through the Qur'an. It is impossible for anyone who doesn't study the Qur'an, or deeply understand it, to have a benefit from it and its guidance. The benefit from the Qur'an, will not be sound unless one's heart perceives the reflections of His Lord's Names and Attributes, in His Laws within himself and in everything around him within this universe. The same two opinions are also applied to the meaning for the remembrance of Allah, as stated in the following verse:

"And whosoever turns away from the remembrance of ar-Rahman, We appoint for him a shaytan to be an intimate companion to him." [Al-Qur'an 43:36]

Again, the sound opinion here is that Allah's Remembrance is that which He sent to His Messenger, i.e., His Book. Whoever turns away from this, Allah will appoint a shaytan for him, who will misguide and deter him from the straight path although the person may think that he is righteously guided. The two opinions are also prevalent with the verse: "But whosoever turns away from My Remembrance, verily for him is a life of hardship and We shall raise him up blind on the Day of Resurrection." [Al-Qur'an 20:124]

The sound opinion is that Allah's Remembrance is His Book that He sent to His Messenger. This is why the one that turns away from it will say, "O my Lord! Why have you raised me up blind while I had sight before?" [Al-Qur'an 20:125] And Allah will respond by saying, "Like this, Our ayat came unto you but you disregarded them, and so this Day you will be neglected." [Al-Qur'an 20:126]

Allah deposits toma'aninah in the hearts and souls of the believers. He will then grant the joy, delight and good news of admission into Paradise to those with toma'aninah. As a result, for these people there is great happiness and a beautiful place for the final return. The verse "O you with toma'aninah! Come back to your Lord ... " indicates that the soul will not return to Allah unless it is characterized by toma'aninah. Then it will return to Him, be from among His honored slaves and be allowed to enter His Paradise.

The final product of toma'aninah is tranquillity. At that final stage the heart will have tranquillity with a sense of sound security. There is a difference between a sense of sound security and a deceitful sense of security. It is possible that the heart may have a feeling of satisfaction caused by a deceitful sense of security, but this satisfaction and peace do not endure. Besides the sound security because of the tranquillity produced by toma'aninah, there is an atmosphere of joy and attachment.

Toma'aninah is something more than tranquillity. It includes knowledge, faith and the attainment of what is known. The example of this is the toma'aninah the hearts find with the Qur'an. When hearts believe in it and attain knowledge of its guidance, it is sufficient for them. Their total loyalty is to the Qur'an. They rule their lives with it and go to it when they have a dispute.

Toma'aninah is extremely beneficial for those overwhelmed by obligations and responsibilities, especially for those who call others to Allah and struggle against Allah's enemies. These people face and bear much more than others. They are faced by many circumstances that may weaken their patience. So if Allah wishes to relieve them of the heaviness of their obligations, He will have tranquillity descend upon them and toma'aninah with His Commands and Decrees. If the servant has toma'aninah with Allah's Commands, then he knows that Allah's religion is the truth and that Allah will certainly support him and be sufficient for him and his family. If the servant has toma'aninah with Allah's Decrees then he knows that nothing will reach him except for what Allah has written for him. This servant knows that whatever Allah wishes will be and whatever Allah doesn't wish will not be. Therefore there is no reason for worries or concerns, unless there is weak faith. Nothing will happen unless it is written and if it is written, nothing can stop it. Therefore, there should be no fear or concern for those with faith. If an adversity occurs and the believer can do something, then he should do so. However, if he cannot, then he should not be annoyed or dismayed.

Toma'aninah is also beneficial for those who are subjected to trials and hardship. There is no doubt when a person is suffering and has strong faith in the reward for his patience, then his heart will be content. He will have tranquillity and toma'aninah. The adversity may become stronger against him and he may not see the reward. Seeing the reward may become so powerful that there may be a sense of joy felt from the adversity and be considered a gift. This is not surprising. Many wise persons upon seeing the results of distasteful medication may begin to like the taste of the medicine. Observing its benefit makes one not pay attention to the taste.

(s) Al-Jumu'ah Magazine

Supplication is a Cure

Supplication is from the most beneficial types of healing, it is the enemy of illness and affliction - repressing it and treating it, preventing its occurrence, removing it or at least alleviating it. It is the weapon of the believer as is reported by al-Hakim in his Mustadrak from the hadith of 'Ali ibn Abi Talib, radhiallahu 'anhu, from the Messenger of Allah sallallahu 'alayhi wa sallam that he said, "Supplication is the weapon of the believer, the pillar of the religion, and the light of the heaven and earth." {qluetip title=[1]}Abu Ya'la (no. 439), Ibn Adi (2/296), al-Hakim (1/492) and al-Quda'i (no. 143). The hadith is maudu' as declared by al-Albani. Al-Haythami says in Majma' az-Zawa'id (10/147), "The isnad contains al-Hasan bin Abi Zayd and he is abandoned." Refer to ad-Da'ifah (no. 179, 180){/qluetip}

Supplication takes one of three positions against illness:

  1. It is stronger than the illness and therefore represses it.
  2. It is weaker than the illness and therefore the illness overcomes it and afflicts the servant, however it is still possible that it alleviate the illness.
  3. That they be of equal strength and prevent each other from happening in the servant.

Al-Hakim reports from the hadith of A'ishah, radhiallahu 'anha, that the Messenger of Allah sallallahu 'alayhi wa sallam said, "Caution is of no avail against the decree but supplication benefits those things that have occurred and have not yet occurred. For indeed while the tribulation is descending the supplication meets it and they remain struggling with one another until the Day of Judgement." {qluetip title=[2]}Reported by al-Hakim (1/492), at-Tabarani in al-Awsat (no. 4615) and in ad-Du'a (no. 33), al-Bazzar (3/29), al-Khatib in his Tarikh (8/453) and Ibn al-Jawzi in al-Wahiyat (no. 1411) The isnad to the hadith is da'if but the hadith is hasan is due to witnesses. Refer to Sahih al-Jami' (2/1279 no. 7739).{/qluetip}

He also reports the hadith of Ibn 'Umar from the Messenger of Allah sallallahu 'alayhi wa sallam that he said, "Supplication brings about benefit to those things that have occurred and those things that have not yet occurred. So devote yourselves to supplication O servants of Allah!" {qluetip title=[3]}Mishkat al-Masabih (Eng. Trans. 1/472), at-Tirmidhi (no. 3548) and al-Hakim (1/493). The hadith is hasan due to witnesses as declared so by as-Sakhawi and al-Albani. Refer to Sahih al-Jami' (1/641 no. 3409) and Maqasid al-Hasanah of as-Sakhawi (pg. 255 under no. 486){/qluetip}

He also reports the hadith of Thawban from the Prophet sallallahu 'alayhi wa sallam that he said, "Nothing but supplication averts the decree and nothing but righteousness increases the life-span. Indeed a person is deprived of provision due to performing sins." {qluetip title=[4]}Mishkat al-Masabih (Eng. Trans. 2/1026). Reported by Ahmad (5/277, 280), Ibn Majah (chpt. 10, no. 90), al-Hakim (1/493), Ibn Abi Shaybah (10/441), Ibn Hibban (no. 1090), al-Baghawi (6/13) and al-Quda'i (no. 831). The isnad is da'if but the hadith has a support that strengthens it from the hadith of Salman with the words, "Nothing but supplication averts the decree, and nothing but righteousness increases the life-span." Reported by at-Tabarani in al-Kabir (no. 6128), at-Tirmidhi (no.2139) and others{/qluetip}

Being Earnest and Persistent in Supplication

From the most beneficial of treatments is to be earnest and persistent in supplication. Ibn Majah reports in his Sunan the hadith of Abu Hurayrah from the Messenger of Allah sallallahu 'alayhi wa sallam that he said, "Allah is angry at whosoever does not ask of Him." {qluetip title=[5]}Mishkat al-Masabih (Eng. Trans. 1/473). Reported by at-Tirmidhi (no.3373), Ibn Majah (no. 3827), Ahmad (2/443), al-Hakim (1/491) and al-Bayhaqi in ad-Da'wat al-Kabirah (no. 22) with a good isnad. The hadith has a witness with a da'if isnad from the hadith of Anas reported by at-Tabarani in ad-Du'a (no. 24) and the hadith of Nu'man bin Bashir reported by the authors of the Sunan{/qluetip}

Al-Awza'i mentions from az-Zuhri from 'Urwa from A'ishah, radhiallahu 'anha, that the Messenger of Allah sallallahu 'alayhi wa sallam said, "Allah loves those who are earnest and persistent in their supplications." {qluetip title=[6]}Reported by Uqayli in ad-Du'afa (1/198/2), al-Falaki in al-Fawa'id (2/89), Ibn Adi (7/163) and at-Tabarani in ad-Du'a (no. 20). The hadith is maudu. Refer to Silsilah ad-Da'ifah (no. 637), Irwa al-Ghalil (no. 677) and Talkhis al-Habir of Ibn Hajr al-Asqalani (2/194 no. 716){/qluetip}

Imam Ahmad reports in his Kitab az-Zuhd from Qatadah from Muwarraq that he said, "I have not found a deserving similitude for the believer except in the case of a person on the sea floating on a raft supplicating to his Lord, 'My Lord! My Lord!' so that perchance Allah, the Mighty and Magnificent, may save him." {qluetip title=[7]}Kitab az-Zuhd of Imam Ahmad (2/273, chpt. Akhbar Muwarraq al-Ijli) and Abu Nu'aym in al-Hilya (2/235){/qluetip}

Being Impatient with Supplication

From the reasons that prevent the servant from attaining the fulfilment of the supplication is his being hasty and impatient, so when the answer is delayed or slow in coming he becomes frustrated and gives up supplicating. This person is like the one who sows a seed or plants a flower, watering it and tending to it, then when it is delayed in appearing or flowering he leaves it and neglects it.

In Sahih al-Bukhari from the hadith of Abu Hurayrah that the Messenger of Allah sallallahu 'alayhi wa sallam said, "Your supplications will be answered as long as you are not impatient by saying, 'I have supplicated to my Lord but He has not answered.' " {qluetip title=[8]}Sahih al-Bukhari (Eng. Trans. 8/236 no. 352){/qluetip}

In Sahih Muslim from the hadith of Abu Hurayrah that the Messenger of Allah sallallahu 'alayhi wa sallam said, "The supplication of the servant will always be answered provided that he does not supplicate for something sinful or supplicate to sever the ties of kinship and provided that he is not impatient." It was asked, "O Messenger of Allah, what is impatience?" He replied, "He says, 'I have supplicated and supplicated but I have not received an answer' then he becomes frustrated and leaves off supplicating." {qluetip title=[9]}Sahih Muslim (Eng. Trans. 4/1430 no. 6595){/qluetip}

In the Musnad of Ahmad from the hadith of 'Anas that the Messenger of Allah sallallahu 'alayhi wa sallam said, "The servant will always be in a state of good as long as he is not impatient." They asked, "How is he impatient?" He replied, "He says, 'I have supplicated to my Lord but he has not answered.' " {qluetip title=[10]}Ahmad (3/193-210), Abu Ya'la (no. 2865), at-Tabarani in al-Awsat (no. 2518) and in ad-Du'a (no. 21), and Ibn Adi (6/2219). Its isnad is hasan and the hadith is also reported via another route from by al-Bazzar (4/37){/qluetip}

The Best Times for Supplications

When the servant combines in his supplication presence of the heart and its being attentive and devoting itself solely to Allah, sincerely asking Him for the desired matter, doing so at one of the six times when the supplication is more likely to answered - these being:

  • The last third of the night. {qluetip title=[11]}From Abu Hurayrah that the Messenger of Allah sallallahu 'alayhi wa sallam said, "Our Lord, the Blessed and Most High, Descend every night to the lowest heaven when only the last third of the night remains and says, 'Who is calling upon Me so that I may respond? Who is seeking My forgiveness so that I may forgive Him?' " [Reported by Sahih Muslim (Eng. Trans. 1/365 no. 1656)]{/qluetip}
  • At the time of the adhan. {qluetip title=[12]}From 'Anas that the Messenger of Allah sallallahu 'alayhi wa sallam said, "When the adhan is proclaimed, the doors to the heaven open and the supplications are answered." [Reported by at-Tayalisi (no. 2106), at-Tabarani in ad-Du'a (no.485) and others with a hasan isnad and is made sahih due to supports. Refer to as-Sahihah (no. 1413) and the notes of F. Zamrali to at-Targhib fi'd-Du'a (pg. 76-77 no. 35)]{/qluetip}
  • Between the adhan and iqamah. {qluetip title=[13]}From 'Anas that the Messenger of Allah sallallahu 'alayhi wa sallam said, "The supplication made between the adhan and the iqamah will not be rejected." [Reported by Abu Dawud, at-Tirmidhi (no. 212, 3594), Ahmad (3/119), Ibn Abi Shaybah (no. 8465) and others with a da'if isnad but the hadith has supports which make it sahih. Refer to Irwa al-Ghalil (no. 244), the notes of F. Zamrali to at-Targhib fi'd-Du'a (pp. 75-78, no. 35)]{/qluetip}
  • At the ends of the prescribed prayers. {qluetip title=[14]}From Abu 'Umamah that the Prophet sallallahu 'alayhi wa sallam was asked, "When is the supplication most likely to be accepted?" He replied, "In the last depth of the night and at the end of the prescribed prayers." [Reported by at-Tirmidhi who said that it was hasan and al-Albani agreed]{/qluetip}
  • From the time the Imam ascends the pulpit to the time the prayer has finished on the day of Jumu'ah. {qluetip title=[15]}From Abu Musa that he heard the Messenger of Allah sallallahu 'alayhi wa sallam saying concerning the hour in which the supplications will be answered on the day of Jumu'ah, "It is between the time that the Imam sits (on the pulpit) and the time that the prayer is completed." [Reported by Muslim and Abu Dawud. Shaykh 'Ali Hasan said, "This (time) is problematic, however this is not the place to explain it."]{/qluetip}
  • The last hour after the 'Asr prayer. {qluetip title=[16]}From Jabir that the Messenger of Allah sallallahu 'alayhi wa sallam said, "The day of Jumu'ah has twelve hours, and during one of the hours you will not find a Muslim servant of Allah asking Allah for something except that He will give it to him. Seek it in the last hour after the prayer of 'Asr." [Reported by Abu Dawud (Eng. Trans. 1/270 no. 1043), an-Nasa'i and others]

Alongside this the servant appends to this fear and reverence in the heart, beseeching his Lord in a state of humility and submissiveness. He faces the qiblah and is in a state of purity, he raises his hands to Allah and begins by praising and extolling Him, then he invokes peace and blessings upon Muhammad, His servant and Messenger sallallahu 'alayhi wa sallam. He precedes mentioning his need by seeking forgiveness from Allah and then he earnestly and sincerely makes his request as one who is needy and impoverished, supplicating to Him out of hope and fear. He seeks the means of getting close to Him by mentioning His Names and Attributes and making the religion sincerely for Him Alone.

Before making supplication he gives in charity. If all this is done then this supplication will never be rejected especially if the servant employs the supplications that the Messenger of Allah sallallahu 'alayhi wa sallam informed us would be accepted or if his supplication includes mention of Allah's Greatest Name ... {qluetip title=[17]}Translator: Abu Dawud reports the hadith of Fudalah bin Ubayd that the Messenger of Allah sallallahu 'alayhi wa sallam heard a man supplicating in prayer. He did not glorify Allah and neither did he invoke blessings on the Prophet sallallahu 'alayhi wa sallam. The Messenger of Allah sallallahu 'alayhi wa sallam said, "He made haste." He then called him and said to him or to those around him, "If any one of you prays, he should commence by glorifying his Lord and praising Him; he should invoke peace and blessings on the Prophet and thereafter he should supplicate Allah for anything he wishes." [Abu Dawud (Eng. Trans. 1/390 no. 1476), at-Tirmidhi (no. 3476), an-Nasa'i (3/44), Ahmad (6/18) and others with a hasan isnad. Refer to the notes of F. Zamrali to at-Targhib fi'd-Du'a (pg. 11)]{/qluetip}{qluetip title=[18]}Translator: From 'Ali that the Messenger of Allah sallallahu 'alayhi wa sallam said, "Every supplication is veiled until one has invoked peace and blessings upon the Prophet." [Reported by Ibn Mukhlid in al-Muntaqa (1/76) and al-Asbahani in at-Targhib (2/171) and others. The hadith is hasan due to supports. Refer to as-Sahihah (no. 2035) and Sahih al-Jami' (no. 4523)]{/qluetip}

Some of the Reasons for Supplications Being Answered

Frequently we find the supplications that are answered to be those that combine dire need with the persons sincerely turning to Allah Alone, or due to a good deed that the person performed before the supplication and Allah made it to be the reason behind His answering the supplication as a way of showing appreciation, or the person supplicated at a time in which the supplication will be answered etc.

Someone may think that the reason of the supplication being answered lies in the wording of the supplication itself and he takes to this wording only, ignoring the other matters that this supplicator combined when supplicating. This is like a person who takes a medicine at a recommended time and in a recommended way and thereby benefits from it, another person sees this and thinks that taking the medicine on its own suffices to bring about benefit. This is incorrect and in fact this is an area in which many people have erred.

For example a person may supplicate at a time of dire need by the side of a grave and this supplication be answered. Now an ignorant person may see this and think that the reason behind the supplication being answered lay with the grave and not know that the reason actually lay in the person being in dire need and his sincerely resorting to Allah. If this person, when being in this situation, had supplicated in a house from amongst the houses of Allah then this would have been better and more beloved to Allah.

Supplication is Like a Weapon

Supplications and seeking refuge are of the level of a weapon. The strength of the weapon lies in the strength of the one wielding it and not merely in its own natural strength. So when the weapon is complete having no defect and the arm wielding it is strong and any obstacles are absent - then the weapon will cause harm to the enemy, and when any of these three matters are absent then the desired effect of the weapon will also be absent. Similarly when the supplication, in and of itself, is corrupt, or the supplicator does not combine his heart with his tongue at the time of supplication, or for some reason there be an obstacle preventing the answer - then the desired outcome will not be achieved.

The al-khawf or fear station is one of the most splendid stations of the road and the most beneficial to the heart. It is also mandatory upon everyone. Allah said, "So fear them not, but fear Me, if you are believers." [Al-Qur'an 3:175], "And fear none but Me." [Al-Qur'an 2:40] and "So fear not men but fear Me." [Al-Qur'an 5:44]

Allah, subhanahu wa ta'ala, also praised His people in His Book, saying, "Verily! Those who live in awe for fear of their Lord ... It is these who race for the good deeds and they are foremost in them." [Al-Qur'an 23:57-61]

'Aishah once asked the Prophet, sallallahu 'alayhi wa sallam, "O Messenger of Allah, when Allah says, 'And those who give that (their charity) which they give with their hearts full of fear ... ' [Al-Qur'an 23:60] is he the one who commits adultery, drinks alcohol or steals?" He said, "No, daughter of as-Siddiq. It is the man who fasts, prays, and pays sadaqah. But he fears that none will be accepted from him." [At-Tirmidhi and others]

Al-Hasan al-Basri said, "By Allah, they performed the acts of obedience and struggled in them and they were afraid that their deeds will be rejected." The believer has combined good deeds and fear and the hypocrite has combined bad deeds and a sense of security.

Other terms have similar meanings to al-khawf but are not synonymous, such as wajal, khashyah and rahbah. Abul-Qasim al-Junayd said, "Khawf is to expect punishment as long as you breathe." It has been said that khawf is the restlessness of the heart because of the remembrance of the cause of fear. It has also been said that khawf is the strength in knowledge of the rulings and decrees. This is the reason for khawf and not khawf itself. It was also said that khawf is the escape of the heart from the occurrence of adversity when the heart senses it.

Khashyah is more specific than khawf. Khashyah is a quality that is particular of the people knowledgeable of Allah. Allah, subhanahu wa ta'ala, says, "It is only those who have knowledge among His slaves that fear Allah." [Al-Qur'an 35:28]

As a result khashyah is associated with knowledge. The Prophet, sallallahu 'alayhi wa sallam, is reported to have said, "Indeed I have the most piety for Allah and have the greatest khashyah for Him." [Agreed upon] And he is the most knowledgeable of Allah.

Khawf can be likened to a movement or a reaction but khashyah is involvement, action and tranquillity. A person who sees the enemy, floods or similar causes of fear will have one of the following two reactions: movement; i.e., running away from the cause, which is the state of khawf; or staying calm and staying in a place where the cause cannot reach him, and this is khashyah. Rahbah is diligence in running away from adversity. The opposite of this is raghbah or longing which involves the travel of the heart toward its desires. There is symmetry between raghbah and rahbah both in their pronunciation and meanings.

Wajal is the shivering and breaking of the heart when remembering the One it fears, His authority, punishment or seeing Him.

Haybah is khawf associated with glorification and reverence. It's peak is achieved when love and knowledge are strongly combined. Ijlal is glorification associated with love.

Khawf is for the common believers, while khashyah is for the knowledgeable and the scholars. Haybah is for those who love and ijlal is for those who are close (to Allah). The presence of khawf and khashyah is according to how much knowledge is there, as the Prophet, sallallahu 'alayhi wa sallam, said, "Indeed I am the most knowledgeable of Allah amongst you and have the most khashyah for Him." [Agreed upon] He also said, "If you would know what I know, you would laugh little and weep much. You would not have joy with your wives in bed and you would go out to high places and pray fervently to Allah, The Mighty." [Ahmad, Tirmidhi and others]

The person with khawf resorts to fleeing and holding. The person with khashyah resorts to holding to knowledge. Their similitude is like a person who has no knowledge of medicine and a skilled, highly trained and educated physician. The former resorts to diet and escape for treatment of his ills while the doctor resorts to knowledge of diseases and medicines.

Abu Hafs said, "Khawf is the whip of Allah. He corrects with it those straying from His door." He also said, "Khawf is a light in the heart, with it one can see the good and evil. Everyone you fear you run away from except Allah. When you fear Him, you run away to Him." The person with khawf is a person fleeing from His Lord to His Lord.

Abu Sulayman said, "When khawf departs from any heart, it falls apart." Ibrahim ibn Sufyan said, "When khawf settles in the heart, it burns the places of vain desires within it and it kicks out the love for this world." Dhun-Nun said, "People are on the road (meaning the Straight Path) as long as they have khawf. When they lose it, they stray from the road."

Khawf is not sought itself. It is simply a means sought to obtain something else. It disappears when the cause of khawf disappears. That is why the people of Paradise will have no khawf, nor will they grieve.

Khawf is related to deeds and actions, while love is related to Allah and His Attributes. The love of the believers to their Lord multiplies when they enter the House of Bliss and they will have not fear. For that, the station of love is greater and higher than the station of khawf.

The truthful khawf is what comes between the person and the prohibitions of Allah. If khawf exceeds that, then there may be a concern for getting into despair and hopelessness. Abu 'Uthman said, "The true khawf is being cautious of committing sins manifest or hidden."

I heard Shaykh ul-Islam ibn Taymiyyah say, "The commendable khawf is what restrains you from the prohibitions of Allah."

Al-Harawi said, "Khawf is to slip away from comfort and security by recognizing the warning of Allah." The beginning of khawf is to fear the punishment. This is the kind of khawf that produces sound iman (faith). This can be attained by believing in the warnings of Allah and remembering the sin. Khawf is preceded by feeling and knowledge. It is impossible that a person may have khawf without having feelings of fear.

Khawf is associated with two things: first, the thing feared; and second, any thing that may lead to it. Khawf can then be as great as the feeling of the person to the feared thing and what leads to it. When a person doesn't think that something would lead to the object that should be feared, then would not fear that thing. The same is true if he does not know the measure of the fearful thing then, he would not have the correct fear.

Khawf (fear) and raja' (hope) complement one another. The similitude of the heart in its travel to Allah is like a bird. Love is its head, and khawf and raja' are the wings. When the head and both wings are sound, the bird is capable and skilled in flying. However, when the head is cut off, the bird will die. When the bird loses a wing, it then becomes a target for every hunter and predator. The scholars favored, however, the wing of khawf over the wing of raja', especially when the person is young and healthy. They favored the wing of raja' over the wing of khawf when the person is about to leave this world.

Abu Sulayman said, "The heart ought to have more khawf. When raja' dominates, it ruins it." It was also said, "The best state is to have the same amount of khawf and raja', but to have more love. Love is the boat, raja' is the leader, khawf is the driver, and Allah is the One Who helps those reach the goal by His Grace and Generosity."

Sincerity and the Presence of Intentions for All Actions, Both Apparent and Hidden

Allah, the Exalted, says:

"And they were only commanded that they should worship Allah [Alone], making the religion sincerely for Him, inclining to the truth, [that they] establish the prayer and give the zakah. That is the upright religion." [Al-Qur'an 98:5]

"It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him." [Al-Qur'an 22:37]

"Say: Whether you hide what is in your breasts or reveal it, Allah knows it." [Al-Qur'an 3:29]

Commentary

Al-Ikhlas, or sincerity, is that one desire the Face of Allah only when he does an action and this is one of the four conditions that must be met in order for that action to be accepted.

Two of these conditions deal with the validity of that action and they are:

  1. Al-Ikhlas, or sincerity, and you have come to know what this means.
  2. As-Sawab, or correctness. This means that the action must be in conformity to the authentic Sunnah of the Messenger of Allah (sallallahu 'alayhi wa sallam).

The other two conditions deal with perfecting that action and they are:

  1. Al-Akhdh bil Quwwa, or taking grasp of and accepting the action firmly and with determination. Allah says:

    "Take what We have given you with determination." [Al-Qur'an 2:63,93]

    "Take them with determination and order your people to take the best of it." [Al-Qur'an 7:145]

    "Take the Book with determination." [Al-Qur'an 19:12]

  2. Al-Musara'ah, or hastening to perform the action. Allah, the Exalted, says, "Do not slacken in My remembrance." [Al-Qur'an 20:42]. The verses encouraging one to hasten to performing good actions are many.

... [As for the saying of Allah:]

"And they were only commanded that they should worship Allah [Alone], making the religion sincerely for Him, inclining to the truth, [that they] establish the prayer and give the zakah. That is the upright religion." [Al-Qur'an 98:5]

Allah informs us that He has ordered his servants to single Him out Alone for worship (tawhid) and that they should not worship anything else alongside Him. That they should steer clear of and be averse to all the invalid religions and come to the religion of Islam because it is the upright and eminent religion, or the religion of the nation that stands firm upon the truth.

This creed and mannerism is what differentiates the Islamic nation from all the other disbelieving nations because this is a purpose from amongst the aims of sending Prophets.

[The saying of Allah,]

"It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him." [Al-Qur'an 22: 37]

Allah informs us that he has legislated for you that you sacrifice these animals so that you can remember Him at the point of slaughtering for He is the Provider, Owner of Might and Powerful. Nothing of their meat or blood reach Him for He, the Exalted, feeds and is not fed and He is totally Self-Sufficient.

The people at the time of the pre-Islamic ignorance (jahiliyyah) used to place the meat of their sacrifices around their gods and also sprinkle the blood of their sacrifices around them. The Companions of the Messenger of Allah (sallallahu 'alayhi wa sallam) said, "we are more deserving than they of sprinkling the [sacrificial blood]" and so Allah revealed this verse clarifying that he only accepts actions from the pious who desire thereby His Face only. In this lies a warning that actions that are stripped of a righteous intention will not be accepted.

[The saying of Allah,]

"Say: Whether you hide what is in your breasts or reveal it, Allah knows it." [Al-Qur'an 3:29]

The Master, Exalted is He, informs his servants that He knows the secrets, the thoughts and what is displayed outwardly; that nothing whatsoever is hidden from Him. Indeed His Knowledge encompasses them in every circumstance, age and time [just as it encompasses] everything that is in the heavens and the earth and all that is between them. Not even an atoms weight or less escapes Him from any region of the earth, sea or mountains.

This is a warning from Allah, Mighty and Magnificent, to His servants that they should fear Him and be submissive to Him such that they not undertake what He has prohibited and what Angers Him, for He knows all of their affairs. He is Able to swiftly bring on their punishment, and let those who wait, wait for indeed He may give them respite but He never forgets and neglects, then He takes them to a mighty account!

When the servant comes to know these warnings he makes good his actions and becomes sincere and correct [in his actions].

(s) Sharh Riyadh as-Salihin