Explanation of the Four Rules Regarding Shirk – Shaykh Sālih bin Muhammad Al-Luhaydān [Video|Ar-En Subtitles]

Explanation of the Four Rules Regarding Shirk
Of Imām Muhammad bin ‘Abdul-Wahāb
By Shaykh Sālih bin Muhammad Al-Luhaydān
Translation adapted from Al-Ibaanah Book Publishing

شرح القواعد الأربع
الإسلام محمد بن عبد الوهاب
الشيخ صالح بن محمد اللحيدان

III – Tawassul – Detailed Look at the Narration of Malik al-Dar

Bismillah, wal-hamdulillah was-salatu was-salamu ‘ala Rasulillah.
The incident mentioned in the narration of Malik al Dar happened during the Khilafah of Umar radiyallahu anhu, during the time of drought, and so did the incident of Umar bin al Khattab’s (radiyallahu anhu) tawassul through the Prophet’s (sallallahu alayhi wa sallam) uncle, Al Abbas radiyallahu anhu.
I have come across many discussions in regards to this narration, and all of them were concentrating on the “authenticity” of the narration, discussing its chain.
But I have not come across any discussions on the text of the hadith itself, the story,
except for some quotes here and there from some current shaikhs, sited in ahl alhadith forum, and those 2 or 3 points mentioned by those shaikhs led me to research the story of the hadith in classical books of past scholars, and I have found it very interesting and informative.
The things I discovered and read show a totally different understanding of the hadith, than what is understood by many Muslims today including some scholars, it only needs for one to go deep and see where the scholars of the past quoted the narration, in which chapter and what they said before quoting it to understand the real meaning of the hadith.
I will go straight to the points that I have regarding the text and story of this narration of Malik al Dar. After that I will mention some logical arguments in reply to the ones who use this narration as evidence for tawasul that is “asking the Prophet (sallallahu alayhi wa sallam) to make duaa to Allah for us AFTER HIS DEATH.
The text of the narration:

It is related from Malik al-Dar, `Umar’s treasurer, that the people suffered a drought during the time of `Umar (his khilafah), whereupon a man came to the grave of the Prophet and said: “O Messenger of Allah, ask for rain for your Community, for verily they have but perished,” after which the Prophet appeared to him in a dream and told him: “Go to `Umar and give him my greeting, then tell him that they will be watered. Tell him: You must be clever, you must be clever!” The man went and told `Umar. The latter said: “O my Lord, I spare no effort except in what escapes my power!””
Scholars’ understanding of this narration
Hafidh Ibn Hajar al Asqalani -rahimahu Allah- in his books “Fath al Bari” (vol 3 pg. 441):
He sites it in chapter “The people asking the Imam to do istisqa’ in times of drought,” in the chapter heading section, in which he quotes ahadith that have relevance to the chapter heading, and that connect it with hadiths that come under that chapter.
Amongst those narrations he mentions the narration of Malik al Dar, and he only quotes part of the narration, he stops at “go to Umar”. He used this as evidence that people ask the imam to do istisqa (ask for rain) for them in times of drought.
He didn’t mention the rest of the hadith because it has nothing to do with the chapter heading, he only quoted what he believed fits the chapters title, for he says at the end of the section, after mentioning this narration:

“From all of this appears the relevance of the chapter heading to the origin of this story“
so, al Hafidh Ibn Hajar rahimahu Allah understood from this hadith that the Prophetsallallahu alayhi wa sallam was directing the man to go ask the Imam, during that time (Umar radiyallahu anhu), to do istisqa’ for them.
Hafidh Ibn Kathir -rahimahu Allah-:

He sites it in his book “al Bidayah wan Nihaya ” (vol7 pg.104 ), in which he mentions some narrations, right before he mentions Malik ad Dar’s narration, which explain the meaning of the narration.
The narrations before it are by Sayf Ibn Umar, and in them is the mentioning of Umar radiyallahu anhu, after hearing about the man’s dream (who is said to be Bilal al Harith), asking the people on the minbar if they have seen anything bad from him, and then he tells them about the dream that Bilal saw, so they told him:
“Bilal has spoken the truth, so make istiqatha (seek or ask for help) to Allah, then the Muslims”. So then Umar radiyallahu anhu does istisqa’ through al Abbas radiyallahu anhu.

In the second narration, they said “he found you slow in doing istisqa’, so do istisqa’ for us“, so he did.
(Note: these 2 narrations could be weak, but the point is that al Hafidh Ibn Kathir rahimahu Allah mentioned them right before the narration of Malik, showing what it is about, which shows what he understood it to mean, same as what Ibn Hajar (r A) understood from it).
Shihab adDeen Abdur Rahman bin Askar al Baghdadi al Maliki (d. 732) in his book “Irshad as-Salik ila Ashraf al Masalik fi fiqh al Imam Malik“:
He sited it in chapter of (istisqa’ – asking for rain), in which he said (before siting the narration of Malik al Dar):

“And it is recommended to do istishfa’ (intercession) through righteous/pious people, and ahl al bayt”
Then he quotes the narration that is in sahih al Bukhari, the tawassul of Umar through al Abbas (radiyallahu anhuma), and right after it he says “and Ibn Abi Shayba narrated”, and quotes Malik ad Dar’s narration.
This clearly shows that he used the narration of Malik as evidence for “doing istishfa’ through ahl al bayt”, for al Abbas ra was the uncle f the Prophet sallallahu alayhi wa sallam, and the dream the man saw, was guiding him to ask Umar to do istisqa’ for the people, in which he did, through al Abbas radiyallahu anhu.
Ala’ ad Deen Ali al Mutaqi al Hindi al Burhan Furi (d. 975) in his book “Kanz al Ummal“:
He sites it in chapter of (salat al Istisqa’ – prayer for rain), and Umar radiyallahu anhu prayer salat al istisqa’ when he made tawassul through Al Abbas radiyallahu anhu, thus both narrations are connected to each other, as shown in the previous points.
Conclusion: That the story of Malik al Dar’s narration is connected to the hadith about Umar’s tawassul through al Abbas, all leading to doing istisqa’ through the living, and not through the Prophet sallallahu alayhi wa sallam after his death.

Narrations with an addition.
There are narrations of the same story, with an addition, if they are authentic (the authenticiy is not known to me so far), they would give very strong support to the understanding of the above scholars.
and it also shows what the scholars who sited the narrations believed the narration to mean.

Imam Ibn Abd al Bar al Maliki in his book “al Isti’ab fi ma’rifat al As-hab”:

The people suffered a drought during the time of ‘Umar (his khilafah), whereupon a man came to the grave of the Prophet (sallallahu alayhi wa sallam) and said:”O Messenger of Allah, ask for rain for your Community, for verily they have but perished,” after which the Prophet appeared to him in a dream and told him: “Go to ‘Umar and tell him to do istisqa’ (ask Allah for rain) for the people, and that they will be watered. And tell him: You must be clever, you must be clever!” So, the man went and told ‘Umar, and Umar cried and said “O my Lord, I spare no effort except in what escapes my power!”

Ahmad Abdullah at Tabari (d. 694 ) in his book “ar Riyadh an Nadhirah fi Manaqib al Ashara”:

Anas bin Malik narrated:
The people suffered drought during Umar’s time, whereupon a man came to teh grave of the Prophet (Sallallahu alayhi wa sallam), and said: “O Messenger of Allah, ask for rain for your community, for verily they have but perished,”, he said so the Messenger of Allah came to him in a dream and told him “Go to ‘Umar then tell him to do istisqa’ (ask Allah for rain) for the people, and that they will be watered. And tell him: You must be clever, you must be clever!” So, the man went and told ‘Umar, and Umar cried and said “O my Lord, I spare no effort except in what escapes my power!”. narrated by al Baghawi in al fada’il and Abu Umar.
Logical Arguments

The ones who use this hadith for this type of tawassul say that Umar radiyallahu anhu did not rebuke the man who did istisqa’ at the grave.
Reply: There is no clear evidence in the hadith indicating that the man told Umar of him going to the grave, but clearly he did tell him of the dream, telling him the message of the Prophet sallallahu alayhi wa sallam.
so to say that he told him about his istisqa’ at the grave is an assumption, and we can’t use assumptions as evidence.

It didn’t rain until after Umar radiyallahu anhu made istisqa’ by al Abbas radiyallahu anhum.
If the Prophet sallallahu alayhi wa sallam was capable or had permission to do du’aa to Allah after his death, when asked by others, then it would have rained immediately after the man asked the Prophet sallallahu alayhi wa sallam at his grave, but it didn’t until after Umar’s istisqa’ through the duaa of Al Abbas radiyallahu anhu.
This shows that the Prophet sallallahu alayhi wa sallam, was guiding the man to ask the Umar to do istisqa’ and not him, hinting to Umar by saying to him “be clever!“, and when Umar did istisqa’ by al Abbas (radiyallahu anhuma) it immediately rained..

If going to the grave of the Prophet sallallahu alayhi wa sallam to ask him to make duaa to Allah was permissable, Umar radiyallahu anhu would have done that when wanting to do istisqa’ instead of doing it through the uncle of the Messenger sallallahu alayhi wa sallam, who was alive, and Umar’s (r.a) saying “we used to make tawassul through your Prophet’s duaa, and now we do tawassul through the uncle of your Prophet…”, indicates that they don’t make tawassul through the Prophet’s (sallallahu alayhi wa sallam) duaa after his death, and only when he was alive, or else why would he say “we used to”?

If what the man did (wether it was Bilal ibn al Harith radiyallahu anhu or someone else) was correct\permissable, then:

Why didn’t any of the scholars I quoted mention the narration in a chapter titled (tawassul by the Prophet sallallahu alayhi wa sallam) or some title indicating that the narration is EVIDENCE for permissibility of that type of tawassul?
Instead they title the chapter in which the narration is in (salat al istisqa’- the man didn’t do salat al Istisqa’ at the grave, only did duaa, while Umar rA did salat al istisqa) , (The people asking the Imam to do istisqa’ in times of drought), he didn’t say “intercession through the Prophet sallallahu alayhi wa sallam”, wouldn’t it be more important to point out the permissibility of tawassul through the Prophet sallallahu alayhi wa sallam after his death, which is stronger than doing tawassul through the righteous and ahl al bayt?
Instead they ignored that part , showing no importance to it at all.
So if they believed that the narration indicates the permissibility of such a tawassul, why didn’t they at least hint to it by the chapter title or a comment like they did to show that it meant to do intercession through saliheen and ahl al bayt, and ask the imam to do istisqa?

What was the point of the Prophet sallallahu alayhi wa sallam telling Umar r.A “be clever“?

If the man told Umar that he went to the grave, and then told him about the dream, why would Umar do salat al istisqa’ when the man already asked the Prophet sallallahu alayhi wa sallam to do istisqa’ and he told him that they will be watered?
Isn’t the istisqa’ of the Prophet sallallahu alayhi wa sallam sufficient?

If the action of the man was correct (to ask the Prophet sallallahu alayhi wa sallam to do istisqa), and the Prophet S.A.W answered his request, then why didn’t it rain immediately after the dream, and instead came down immediately after al Abbas’s (radiyallahu anhu) duaa?
Who is higher in status, the Prophet sallallahu alayhi wa sallam or his uncle?

Causes of Weakness of Faith (Evilness of Following Desires) part 4 by Sr Qadria

بسم الله الرحمن الرحيم

31 August 2014 – 05 Dhul Qu’da 1435

Evilness of Following Desires – Day 4

Introduction

 The Prophet (pbuh) used to begin his sermons with ( اللهم انا نعوذ بك من شرور انفسنا ) – Oh Allah, we seek refuge from the evilness of our selves.

 When a person acts upon the commands of Allah (swt) continuously, then his soul will be content, until the time of death. The angels at the time of death will come and call on the content soul to come out to a Lord not angry. Whereas the one who disobeys Allah (swt) continuously, then his soul will be wicked. And when the angels come at the time of death, they will call on this wicked soul to come out to a Lord angry. We ask Allah (swt) for the well-being. Ameen.

 The evil soul commands the person persistently to commit sin and to follow its desires. Many people could be following their desires because their self is telling them, while they are not even aware of it.

 Allah (swt) dispraised following desire profusely, to the point that He called desire a god, subhan Allah.

 Surah Al Furqan 43: (Have you (O Muhammad SAW) seen him who has taken as his ilâh (god) his own vain desire? Would you then be a Wakîl (a disposer of his affairs or a watcher) over him?)

o This means he has preferred his desires over the commands of Allah (swt), as if he is worshipping his desires.

 Surah Al Jathiyah 23: (Have you seen him who takes his own lust (vain desires) as his ilâh (god)? and Allâh knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allâh? Will you not then remember?)

o The person knew he was following his desires, so he is left astray, his heart is sealed, and his sight covered.

 Ibn Al Jawzy (may Allah have mercy on him) says desire is the inclination of the character or disposition or self to what suits it. To have certain desires is essential to our existence – if we did not have desires towards food and drink, then we would die. It is normal to have sexual desires for one’s legitimate spouse, otherwise there would be no pro-creation. However, there are limits set to all desires, excessiveness in food leads to bad health, excessiveness in sexual desire leads to adultery, excessiveness in love of money leads to usury.

 Prophet Mohammed (pbuh) said there are three saviors:
o Fearing Allah (swt) in private and public
o Justice at time of pleasure and anger
o Spending moderately at times of richness and poverty

 Prophet Mohammed (pbuh) said there are three destructive matters:
o Severe miserliness
o To follow one’s desires
o Self-conceit / self-admiration

 The Prophet Mohammed (pbuh) said I fear for you your misleading whims. This means that desire is misleading.
 Following desires leads one to the hellfire. Desire can be in one’s actions, advice, and thoughts. Sometimes a person may be going right, but becomes influenced with other’s desires so he goes down that path.
 Every time Allah (swt) mentions (هوى ) ‘desire’ in the Quran – He is dispraising it.
Desire in the Quran
 Surah Al Baqarah 120: (Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him ) till you follow their religion. Say: “Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad Peace be upon him ) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper.)

o Had you followed their desires, then you would have no Wali, no protector.

 Surah Al ‘Araf 175-176: (And recite (O Muhammad SAW) to them the story of him to whom We gave Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaitân (Satan) followed him up, and he became of those who went astray. (175) And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his parable is the parable of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the parable of the people who reject Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.). So relate the stories, perhaps they may reflect (176))

o Allah (swt) grants this person knowledge of the Quran and the Sunnah, but he ignored it and threw it away. When he was in situations, he followed his desires and not the knowledge that was granted to him.
o He has the skin of knowledge, but in situations, he sought his pleasure, and sheds the skin aside.
o His example is that of a dog, a dog’s tongue is always out, whether sitting or resting – he is always panting. Allah (swt) gave him knowledge, but he preferred the lowly gain of the world for the great favors that Allah (swt) has bestowed upon him.
 Surah Ar Ra’ad 37:(And thus have We sent it (the Qur’ân) down to be a judgement of authority in Arabic. Were you (O Muhammad SAW) to follow their (vain) desires after the knowledge which has come to you, then you will not have any Walî (protector) or Waq (defender) against Allâh)

o When people want to judge, let them judge according to the Quran. But if you leave the knowledge that has come to you and follow your desires, then you will have no Wali, so who can protect you from Allah (swt)? No one.

 Surah Al Kahf 28: (And keep yourself (O Muhammad SAW) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, and who follows his own lusts and whose affair (deeds) has been lost)

o Don’t follow and obey those whom Allah (swt) made their hearts heedless from the remembrance of Allah (swt).

 Surah Ta Ha 15-16: (“Verily, the Hour is coming and I am almost hiding it from myself – that every person may be rewarded for that which he strives. (15) “Therefore, let not the one who believes not therein (i.e. in the Day of Resurrection, Reckoning, Paradise and Hell), but follows his own lusts, divert you therefrom, lest you perish. (16))
o What does ‘about to conceal it’ mean? It means that Allah (swt) did not completely conceal the Day of Judgement from us – Allah (swt) informed us of major and minor signs in order to be prepared, but people are heedless.
o No angel or messenger knows the exact Hour, why? So that everyone may be recompensed for what he strives for.
o Do not follow the one who does not believe in the Day of Judgement, for they are following their desires, and they will divert you.

 These ayat are showing us the seriousness of desires and following those who follow their desires. Either a person is following Allah’s commands or he is following his desires, there is nothing in between, and whoever follows his desires, then Allah (swt) considers him a loser and there will be no Wali for him.

 Surah Al Baqarah 145: (And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction). And they will not follow each other’s Qiblah (prayer direction). Verily, if you follow their desires after that which you have received of knowledge (from Allâh), then indeed you will be one of the Zâlimûn (polytheists, wrong-doers.))
o And if you follow their desires, then you have wronged yourself. Allah (swt) has granted you knowledge, so your attitude, behavior should be different from those who are ignorant.
o If someone imposes on you to change your belief or ways, then you need to strive hard against your own self and themselves and follow what pleases Allah (swt).

Different forms of following desire

 Following desire in judging people or among the people:
o There are people who have zeal / chauvinism for their nationality, tribe, background, that if someone else does wrong, they will criticize them, but if someone of their own nationality, tribe, etc commits the same wrong, then they turn and overlook it, and give excuses for it.

o When a person of a certain nationality does something wrong, then people will say ‘all of them are like that’. The person will bear the burden for all the people on the Day of Judgement for wrongly judging.

o This type of judging is according to desire because Allah (swt) says that all people are the same, same father and mother – Adam and Eve, but verily the most honorable amongst you are the ones with most taqwa.

o Surah An Nisa’a 135:(O you who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allâh is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you avoid justice, and if you distort your witness or refuse to give it, verily, Allâh is Ever Well¬Acquainted with what you do)

 You have to be a just person even if you are witnessing against your self, parents, and relatives.
 Whoever witnesses falsely or refuses to given it, then Allah (swt) is All-Aware of what is in the hearts.
 You could be called to judge between two people, one you like and one you do not like, if you judge according to your desire, then you have wronged yourself and wronged the others.

 Following desire in one’s actions:

o Prophet (pbuh) said that we should greet whomever we know and we do not know of the Muslims. Then he said, as the Day of Judgment approaches, Muslims will only greet those whom they know, subhan Allah. This attitude indicates following our desires in our actions.
o People may use evidence from the Quran and the Sunnah in order to justify their actions, for example, a wife wants to entertain guests to her husband’s displeasure, so she will quote the hadith that a true believer entertains his guests, and when the husband wants to have guests and she does not feel like it, she will quote from the Quran that those who spend extravagantly are the companions of the shaitan – this is following desire.

 Following desire in one’s reactions:

o There are two types of anger: blameworthy and praiseworthy, praiseworthy is to be angry for the sake of Allah (swt), but to be angry because the helper burnt the clothes, or not getting promoted, or getting a bonus etc – then this is following desire.

 Following desire in one’s thoughts:

o Whoever opposes the Quran and the Sunnah then he is following his desire.
o Those who are not accepting Islam after being told about Islam, then they are following their desires. At the time of Ibn Al Qayim, he called on a priest to Islam, and the priest said I know that Islam is the truth, but if I become a Muslim, then the people will shun me and will not honor me and give me gifts – so this is following desire.

 Following desire in one’s advice:

o Iblis advised Adam (as) to what is not true. So we should not advise others according to our desires. For example, a friend might be facing marital problems, so instead of telling her to be patient, etc, she tells her out of jealousy or excessive love to divorce him – this is following desire.
o Seeking consultation is an act of worship, so you need to advise sincerely for Allah’s sake, while following the sunnah of the Prophet (pbuh). And if you don’t know, just say I don’t know.

 Following desire in relationship with others:
o For example ahusband and wife, this wife has to obey her husband – this is the command of Allah (swt), but if he is being good to her, then she is good to him, but if he doesn’t take her out, then no more good food, good dress, etc. – this is following desire in a relationship.
o The rights of a Muslim upon another Muslim: to greet with the salam, to say may Allah have mercy on you after sneezing, respond to the waleemah, visit when sick, attend janazah if pass away.
o Or two sisters when they’re good to each other, then they will advise each other, wake each other up for fajr, but if they get into an argument, then they won’t wake each other up for fajr, one will say she is grown up, let her set her alarm clock, let her miss the fajr, subhan Allah.

 Following desire in speech:
o Whenever we like someone, then we are smiling and talking so much to them, but if we are around those we don’t like, then we don’t even greet them, subhan Allah.

 Your tawheed, your belief in the Oneness of Allah (swt) is not complete until you do not follow your desires. You need to magnify the laws of Allah (swt). When you are in a situation, you need to magnify the laws of Allah (swt) and not your desires. For example, when it comes to inheritance, Allah (swt) has made it clear what is the share for each individual, but many people do not follow the law of Allah (swt), but rather follow their desire.

 If you truly believe that Allah (swt) is the True God and His law is the true law, then you would reject your desires.

Shaitan and Desire

 Anyone who is following his desires, then he will give the shaitan the chance to overcome him and the shaitan will take him wherever he wants. The shaitan will be his friend.
 In sha’a Allah next lecture we will discuss the remedy for following desire.

May Allah (swt) protect us from the evilness of our desires. Ameen.

Causes of Weakness of faith part 3 by Sr Qadria

بسم الله الرحمن الرحيم
Causes for Weakness of Faith
27 August 2014 – 01 Dhul Qu’da 1435

Causes for Weakness of Faith – Day 3

Recap
 Today is the 1st day of Dhul Qu’da which is a sacred month, and Allah (swt) said do not wrong yourself in the sacred months, which means to not commit sins or violate the prohibitions of Allah (swt), and to not abandon obedience when it has been made easy for you. Furthermore, good deeds are double rewarded in the sacred months.

Causes for weaknesses of faith:

 External Causes:
o Shaitan
o The world and its allurements
o Associates / companions

 Internal Causes:
o Ignorance
o Heedlessness, aversion and forgetfulness
o Committing sins
o The soul that commands to evil

 Shirk is the most destructive of sins, and we should not belittle the minor sins because they will compile, and can make a person enter the hellfire.

 The evil consequences of the sins, Ibn Al Qayyim mentioned some of them:
1. Lack of guidance (tawfeeq): meaning he will not be guided to the right path
2. Incorrectness of opinion
3. Concealment of the truth: Allah (swt) will not show him the true path
4. Corruption of the heart: it will not be a sound heart, full of hatred, envy, jealousy
5. Lack of remembrance of Allah (swt)
6. Wasting time: not benefitting from his time
7. Dislikeness of the people for him
8. Strangeness between him and Allah (swt) – he does not enjoy his acts of obedience, he sees a barrier between himself and Allah (swt)
9. His supplication will not be accepted by Allah (swt)
10. Hardness of the heart: the heart will not respond to any admonition, when he recites the Quran and reads of torment of the hellfire, his heart does not tremble
11. No barakah in his life: no barakah in his time, wealth, children, home, etc
12. Deprivation of knowledge: even if he is coming and listening to the lectures, he will not be able to act upon it.
13. Humiliation subjected by an enemy: he will be humiliated and overpowered, whether by the shaitan, work, family, we ask Allah (swt) to protect us. Ameen.
14. Constriction of the heart: your heart may not be happy, this happens and most people do not know it is the impact of their sins, we ask Allah (swt) to protect us. Ameen
15. Being put to trial with evil companionship
16. Anxiety and sorrow is prolonged
17. Miserable life: hardship in life

How does a person begin to sin?

 Humans are born pure, we are not born sinful as Christians believe. So how does a person begin to sin? Bear in mind that sins have a beginning and stimulants.

 All sins begin with evil thoughts – thoughts being suggested by the shaitan or the evil self. It comes for the first time in the form of thoughts, and this is the job of the shaitan.

 Surah Ibrahim 22: (And Shaitân (Satan) will say when the matter has been decided: “Verily, Allâh promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, so 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 (Satan) as a partner with Allâh (by obeying me in the life of the world). Verily, there is a painful torment for the Zâlimûn (polytheists and wrong-doers).”)

o The shaitan will address the dwellers of hellfire, he will say I promised you and Allah (swt) promised you too, but I betrayed you. I had no power over you, I just called, but you responded – this is the act of the shaitan, he didn’t force or threaten you, he just whispered in your heart, and you responded. So don’t blame me, but blame yourselves. All the evil you see in the world is due to the whispers of the shaitan which will make the person to commit sins.
o Since we know that thoughts begin with the evil whispers of the shaitan, we need to be attentive to these whispers and the movements of our hearts, because either our hearts will move towards good or evil, subhan Allah.
o When people hear ( الذين آَمنوا وَ عَملوا اَلصالحات ) (Those who believe and perform righteous good deeds) – they think just actions of the limbs, but there are actions of the heart as well. You may be sitting and not saying anything, but your heart is still moving and having actions – it could be loving Allah (swt), fearing Him, etc. A person may also do wrong with his heart, how? His heart moves with envy, suspicion, having evil thoughts of Allah (swt), istaghfar Allah. We ask Allah (swt) to protect us. Ameen.
Shaitan and his relation to committing sin

Attitude of the shaitan when you want to do good:

 You may be ready to perform a good deed, and he will come and whisper ideas to prevent you from doing the good, for example, he will say you run late if you pray now, you can’t read Arabic so don’t recite the Quran, etc. So you have to be patient and repel it by seeking refuge in Allah (swt).

 And when you start the good deed, he will come again and begin to distract you with thoughts, because he does not want you to collect your heart – while you’re praying or reciting the Quran, your mind is somewhere else – he does not want you to benefit from the good deed you did. So seek refuge in Allah (swt).

 And if you persist and continue with the good deed, he will come and remind you after completing your deed of self-conceit, self-accomplishment, reminding you of the praise of others, etc – he wants to nullify your good deeds. Just remember Allah (swt), if you say ‘ya Allah’ – he will run away, he does not like to hear the word ‘Allah’, subhan Allah. If you continue repelling his whispers, then you will succeed.
Attitude of the shaitan to make you sin:
 You may be sitting, and he will throw a thought by reminding you of a person you are angry with, or make you suspicious of a person – the moment you surrender to his whisper, then that is the moment he will overpower you. But as soon as you say, may Allah (swt) guide him, may Allah (swt) forgive him, then the shaitan will run away, he does not want goodness between the people. But when you say yes to the shaitan, then these thoughts will settle in your heart.

 Notice that as soon as you get up from your sleep, you will be reminded of someone who offended you – this is the shaitan whispering, and he will continue doing this until the person is like a prisoner in the hands of the shaitan.

 Then the shaitan will start to plan for you – if you meet so and so, say this, do that, subhan Allah. If you repel the shaitan from the beginning, then you will not be accounted for it, but if these thoughts are being thought of and become settled, then you are accounted for this, then it becomes resolution (عزم ). This means that as there is resolution, there will be action. The sin is committed.

 For example, the one who wants to commit suicide it does not happen like that on the spot. It begins with thoughts, the shaitan will whisper thoughts and make him despair in Allah (swt), he will tell him I am worthless, I have no purpose etc – and all of this is just a conversation in the mind, and the person is saying yes to these thoughts. Then the thoughts become settled, so the shaitan will begin to plan for him, he will say go to a high place, etc – until the act is done. We ask Allah (swt) for the well-being. Apply this process with any sin – be it adultery, theft, etc. We ask Allah (swt) to protect us. Ameen.

 So we need to be very careful of the thoughts whispered by the shaitan if we do not repel them by seeking refuge in Allah (swt). It is important to have patience and to avoid the places or people that can arouse you to sin.

 Surah Al Asr: (By Al-‘Asr (the time). (1) Verily, man is in loss, (2) Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth, and recommend one another to patience)

o You need four things to not be in loss:

 Belief
 Do good deeds
 Enjoin good
 Enjoin patience: so patience is ¼ of the advice, you need patience to seek knowledge on belief, patience to do good deeds, and patience to enjoin the good, subhan Allah.
 If the thoughts of the shaitan overpower you, then you need to immediately repent and seek forgiveness for your sin because the shaitan can come and make you despair from the mercy of Allah (swt) or delay your repentance. No matter how many times you sin, always repent to Allah (swt), you don’t know that your truthfulness may make you end your life in repentance, which is the most beloved deed to Allah (swt), subhan Allah. This is a true story of a young man who was in the hospital, and he would go to the doctor and tell him I sinned, and so the doctor would tell him to repent, and he continued this every time until he died in the hospital saying the shahada, subhan Allah. May Allah (swt) grant us the good end. Ameen.

What to do to avoid sinning? (‘Abdullah bin ‘Amr bin Al-‘as (May Allah be pleased with them) reported: The Prophet (صلى الله عليه وسلم) said, “A Muslim is the one from whose tongue and hands the Muslims are safe; and a Muhajir (Emigrant) is the one who refrains from what Allah has forbidden”.) – Bukhari and Muslim, Book 1, Hadith 211

1. Al Muhajir hates all sins, this is the most important description of a muhajir. If you feel hatred towards your sins, then this indicates soundness of your heart. But this requires knowledge to know what Allah (swt) considers as a sin.

 The sound heart is the heart that hates sins and all that Allah (swt) has forbidden. The opposite is a heart that loves the sin – this heart needs remedy. Allah (swt) created us with a natural disposition to love good and hate evil, to hate oppression and love justice. If a person sees a man beating a child, what do you feel in your heart? Anger, this is a common feeling among all people, regardless of belief. From where do we have this feeling? It is our natural disposition, it is in our nature. All people love justice, ihsan, helping each other – it is considered a high moral, this is natural.

 Whatever Allah (swt) considers evil in the Quran, then you have to know that the sound heart / natural disposition will hate it. Whatever Allah (swt) commands in the Quran, then you have to know that the sound heart / natural disposition will love it. There is a story of disbeliever man who said when he sees a woman in hijab, then he respects her, unlike nudity, subhan Allah. This is the natural disposition. But when a person follows his desire, then he will love what Allah (swt) hates, there will be a reversal of the natural disposition. A youth might repent from committing zina, but if he still feels in his heart that he wishes it was not forbidden, then that is not a true repentance. We ask Allah (swt) to protect us. Ameen.

2. Al muhajir feels fear in his heart towards committing the sin, he is afraid to meet with someone that will cause him to commit the sin, he fears the place that will make him commit the sin. He fears the sins and the causes that can make him commit the sins, whether people, place, or situation.

 You should not feel secure about yourself or the plot of Allah (swt), never feel secure from the change of the situations and hearts. A woman who came from a rich family never thought that one day she would ask for zakat, subhan Allah.

When you see people sinning openly, for example children, don’t say my children don’t do this or they have not been taught, this is a dangerous feeling, because Allah (swt) can turn the sinning children good and your children bad, subhan Allah.

 Even while reciting the Quran, when the ayat regarding zina and murder, do not think this is far away from me, not fearing it, you need to seek refuge in Allah (swt) and ask for the well-being in this life and hereafter.

 In the salat, in the opening supplication ( O Allah! Set me apart from my sins (faults) as the East and West are set apart from each other) – you are asking Allah (swt) to keep you away from committing sins in the future, to be as far as the east and west. But we are heedless while saying this dua’a and do not see its fulfillment, we ask Allah (swt) for the well-being. Ameen.

 Hadith: (Anas narrated that the Prophet (s.a.w) said: “Every son of Adam sins, and the best of the sinners are the repentant.”) – At Tirmidhi Book 37, Hadith 2687. We are all sinful, no one is pure, and never ascribe purity to yourself, never say I will never commit this sin. The best of sinners are the ones who repent.

3. The muhajir tries his best to stay from the causes of the sins. For example, if he knows this gathering has music or mixing, then he stays away from the beginning. He cuts the link between him and the sins as much as he can.

4. If he is in a situation confronting the sin while not expecting, he will run away immediately. For example, he is invited to a gathering with no music and he trusted what is said to him, then after 20 minutes they play music – the muhajir runs away immediately from the sin, he will not say it’s inappropriate to leave, what will people think, he will not say I didn’t know so Allah (swt) will forgive me – he will not give any excuses. Just like Yusuf (as), he immediately ran away when being seduced, he did not say I am a prophet, I can handle it.

o The muhajir knows his enemies – the shaitan, the evil nafs, and evil people. If a person is high in faith and is able to overcome the whispers of the shaitan and evil nafs, then the shaitan will send from his human soldiers to cause the person to sin.

Internal cause – The soul that commands evil

 In Surah Ash Shams, Allah (swt) swears by the nafs:
o Either he purifies himself or corrupts his soul by committing sins.
Different types of nafs mentioned in the Quran:
 Surah Al Qiyamah 2: (And I swear by the self-reproaching person (a believer).)
 Surah Al Fajr 27: ((It will be said to the pious — believers of Islamic Monothesim): “O (you) the one in (complete) rest and satisfaction!)

 Surah Yusuf 53: (“And I free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.”)
o This means that no one will be saved from his evil self except by the mercy and grace of Allah (swt).
o The evil self calls to vulgarity, lusts, etc.

Purification of the self:

 Surah An Noor 21: (O you who believe! Follow not the footsteps of Shaitân (Satan). And whosoever follows the footsteps of Shaitân (Satan), then, verily he commands Al-Fahshâ’ [i.e. to commit indecency (illegal sexual intercourse)], and Al-Munkar [disbelief and polytheism (i.e. to do evil and wicked deeds; and to speak or to do what is forbidden in Islâm)]. And had it not been for the Grace of Allâh and His Mercy on you, not one of you would ever have been pure from sins. But Allâh purifies (guides to Islâm) whom He wills, and Allâh is All-Hearer, All-Knower.)

o This means that no one can purify your soul except Allah (swt). If we are left to ourselves, then we would be doomed. The evil is concealed in the soul, it is there in every person, but alhamdulliah Allah (swt) has also placed a good soul in us, but the evil and good soul are in a continuous struggle, the prevalent one will win. The evil soul calls to sin and the good soul calls to good deeds, if the person commits sin then the good soul is in pain, and if the person commits good deeds, then the evil soul is in pain.

o You need to ask Allah (swt) to purify your nafs and to make you the content nafs, until a person dies the good end. Ameen.
o Dua’a: (O Allah! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend)

May Allah (swt) forgive us and protect us from our evil self. Ameen.

Causes of weakness of Faith – Part 2 by Sr Qadria

بسم الله الرحمن الرحيم
Causes for Weakness of Faith
24 August 2014 – 28 Shawwal 1435

Causes for Weakness of Faith – Day 2

 External Causes:
o Shaitan
o The world and its allurements
o Associates / companions

 Internal Causes:
o Ignorance
o Heedlessness, aversion and forgetfulness
o Committing sins
o The soul that commands to evil

 We discussed previously one of the internal causes of weakness of faith is ignorance. Just as knowledge is the basis for all good – ignorance is the basis for all evil. That is why it is important to seek knowledge. If Allah (swt) wants the good for His slave, He will make him understand the deen. It is important when attending study circles to seek the correct knowledge – nowadays people are interpreting the Quran on their own, rather it should be interpreted through the Quran, sunnah, companions, and tabi’een – these are the sources for the interpretation of the Quran. We should also refer to the early interpretations like At Tabari / Al Baghawi.

 The knowledge will not be beneficial unless you write it, revise it, act upon it and share it with others, then it will settle in our hearts. We will be accounted for our knowledge – this is the attitude of the predecessors and the true seeker of knowledge. May Allah (swt) open for us and keep us firm. Ameen.
Internal cause – Heedlessness (غفلة )

 When people are heedless, they just can’t be bothered. Now we are in the month of Shawwal, the next month is Dhul Qu’eda, what is special about this month? It is a sacred month, but most people are heedless about this, may Allah (swt) protect us. Ameen.

 Surah At Tawbah 36:(Verily, the number of months with Allâh is twelve months (in a year), so was it ordained by Allâh on the Day when He created the heavens and the earth; of them four are Sacred, (i.e. the 1st, the 7th, the 11th and the 12th months of the Islâmic calendar). That is the right religion, so wrong not yourselves therein, and fight against the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh) collectively, as they fight against you collectively. But know that Allâh is with those who are Al-Muttaqûn)

o Allah (swt) decreed to have 12 months before the creation of the heavens and the earth, and of those 4 months are sacred months. Allah (swt) chooses what days to be blessed, Allah (swt) chooses who from the humans to be messengers – He chooses Whom He wills according to His wisdom and knowledge.

o What is the command of Allah (swt) during these 4 sacred months? These four months are Dhul Qu’eda, Dhul Hijjah, Maharam, Rajab – every Muslim should know this, why? Because we have been specifically commanded about these months – ( فلَّ تظۡلِمُواَّ فَِّيہِنََّّ
أنفُسڪُمََّّۡۚ ) do not wrong yourselves in these months, what does this mean? It means you should not violate the prohibitions of Allah (swt) and the sanctity of these months by committing sins in these months. And whoever commits sins in these months it means the punishment will be greater, don’t make the lawful unlawful, and the unlawful lawful. The abandonment of obedience of Allah (swt) is also wronging yourself, especially if done during the sacred months. For example, matters have been made easy for you to attend a lecture, but you turn away.

o On the other hand, the reward will be doubled for a good deed you do during the sacred months. So how do you overcome heedlessness? By remembering Allah (swt), by offering prayers, the Prophet (pbuh) said if you establish the night prayers with just 10 verses, they you will not be written of the heedless.
Internal cause – Aversion (إعراض )

 Aversion means to turn away, shun, desertion – meaning to turn away from His remembrance, His signs, the Quran, the admonitions.

 Surah As Sajdah 22:(And who does more wrong than he who is reminded of the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then turns aside therefrom? Verily, We shall exact retribution from the Mujrimûn (criminals, disbelievers, polytheists, sinners, etc.))

o Who is more unjust than one who is reminded of ayat Allah (swt) and then turns away? He is considered a criminal, Allah (swt) will take revenge.
o Who is (المعرض ) – the one who turns away, what is their description? It is different levels:

 There are those who do not listen at all. They are told to come, listen and they completely turn away. This is aversion by heart.
 A person may come and listen, but they will not accept, they will say my mentality is different, this is aversion.
 A person may come, listen, and accept, but I cannot act upon it, I cannot do it. She hears that a woman cannot travel alone without a muhram, she does not act upon it. They have knowledge, but they do not act upon it.
 There are those who will call upon the law of the Quran and Sunnah to judge, but they will not accept it – for example, laws of marriage, sunnah, inheritance, etc.
 The worse is disbelief of aversion ( كفر اَّلإعراض ) – does not accept Allah (swt) as their Lord, does not believe in the Day of Judgement, angels, etc.
What is the evil consequence for aversion?

 Surah Al Kahf 57: (And who does more wrong than he who is reminded of the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them forgetting what (deeds) his hands have sent forth. Truly, We have set veils over their hearts lest they should understand this (the Qur’ân), and in their ears, deafness. And if you (O Muhammad SAW) call them to guidance, even then they will never be guided)

o Allah (swt) will put a veil over their hearts and they cannot hear the truth, meaning they will not be able to understand. They will sit in a lecture and say I cannot understand, something is wrong with the heart, because Allah (swt) made the deen easy to comprehend. Allah (swt) never oppresses His slaves, as He says in a hadith qudsi “I have forbidden oppression on Myself’, if you see a good deed in your records on the Day of Judgement, then praise Allah (swt), and if you see a sin in your records, then blame only yourself. Allah (swt) is sending us signs constantly – He is your Lord, obey Him, this is halal, haram, etc but you are the one who turned away by not accepting and not acting upon the command of Allah (swt).

 Surah Ta Ha 124: (“But whosoever turns away from My Reminder (i.e. neither believes in this Qur’ân nor acts on its teachings) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.”)

o Why will he be resurrected blind on the Day of Judgement? Surah Ta Ha 125-126: (He will say:”O my Lord! Why have you raised me up blind, while I had sight (before).” (125) (Allâh) will say: “Like this, Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allâh’s Mercy).” (126))

 Surah Az Zukhruf 36: (And whosoever turns away blindly from the remembrance of the Most Gracious (Allâh) (i.e. this Qur’ân and worship of Allâh), We appoint for him Shaitân (Satan devil) to be a Qarîn (a intimate companion) to him.)

o Allah (swt) did not say (يعرض ) but rather (يعۡشَُّ ), what does it mean? The one who is does not see clearly, the one whose eyesight is weak, meaning he did not want to see or know the truth, subhan Allah. So a shaitan will be appointed for him as a companion, what will be the life of that person? It will be miserable, the shaitan will be guiding him to every evil, whispering every evil, may Allah (swt) protect us. Ameen.

o Allah (swt) is sending messages through people, Quran to advise you, don’t turn away, ask Allah (swt) to help you. For example, to not travel without a muharam or to wear the hijab.

 Surah Ta Ha 100: (Thus We relate to you (O Muhammad SAW) some information of what happened before. And indeed We have given you from Us a Reminder (this Qur’ân). (99) Whoever turns away from it (this Qur’ân i.e. does not believe in it, nor acts on its orders), verily, they will bear a heavy burden (of sins) on the Day of Resurrection)
o He will bear a heavy burden of sin on the Day of Judgement for turning away from ayat Allah (swt).

 Surah Al Jinn 17: (That We might try them thereby. And whosoever turns away from the Reminder of his Lord (i.e. this Qur’ân — and practise not its laws and orders), He will cause him to enter in a severe torment (i.e. Hell).)

o Those who turn away from the reminders of Allah (swt), then for them is a severe torment on the Day of Judgement.

 Surah Al Anbiya 1-3: (Draws near for mankind their reckoning, while they turn away in heedlessness. (1) Comes not
unto them an admonition (a chapter of the Qur’ân) from their Lord as a recent revelation but they listen to it while they play, (2) With their hearts occupied (with evil things) Those who do wrong, conceal their private counsels, (saying): “Is this (Muhammad SAW) more than a human being like you? Will you submit to magic while you see it?” (3))

o The Reckoning is near, but people are heedless and if they are reminded, they turn away. They listen to the Quran, but they are playing. Their hearts are occupied with anything besides Allah (swt).
Internal Cause – Forgetfulness

 Forgetfulness means abandonment of what you are entrusted with. Allah (swt) has entrusted us with many covenants and obligations – to fulfill the rights of tawheed, salat, fasting, etc. There are two types of forgetfulness: deliberate and indeliberate. Allah (swt) will not account us for being indeliberate, it is human nature that we can forget. But there is deliberate forgetfulness.

 Surah Al Hashr 19: (And be not like those who forgot Allâh (i.e. became disobedient to Allâh) and He caused them to forget their ownselves, (let them to forget to do righteous deeds). Those are the Fâsiqûn (rebellious, disobedient to Allâh).)
o What does it mean to forget Allah (swt)? They believe in Allah (swt), but they forget to work for the hereafter intentionally. They know the commands of Allah (swt), but they abandon it. He is not making the pleasure and reward of Allah (swt) his goal, this is a type of forgetting Allah (swt). What will be the result?
o Allah (swt) will make them to forget the goodness of themselves, meaning to not perform the deeds that will benefit them in this life and the hereafter, rather they will indulge in evil deeds that will corrupt their selves, may Allah (swt) protect us. Ameen. This is the result of forgetting Allah (swt), not making Allah (swt) your priority.
Internal Cause – Committing Sins

 The salaf used to say that iman increases with obedience and decreases with disobedience. Sins are of different levels with different levels of evil consequence. Similarly, faith / iman is of different levels, believers are not all the same level and wickedness is of different levels.

 Surah Al An’am 132: (For all there will be degrees (or ranks) according to what they did. And your Lord is not unaware of what they do.)
o Just as paradise is levels, similarly hellfire is levels, the lowest being for the hypocrites. Righteousness is levels and degrees, and wickedness is levels.

 Surah An Nisa’a 31: (If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).)

o There are both major and minors sins, if you avoid the major sins, then Allah (swt) will expiate the minors sins. What is the difference between major and minor sins? Major sins have a punishment or curse attached to it. What is the greatest of the major sins? Shirk, to associate with Allah (swt) another partner, then comes disobedience to parents, false testimony. Allah (swt) will not forgive major shirk on the Day of Judgement, we ask Allah (swt) to protect us. Ameen.

Classification of sins

 Ibn Al Qayyim (may Allah have mercy on him) classified sins into four categories:

o Malikiyyah: this comes from the word (ملك ), showing signs of lordship, similar to that of firoun, who considered himself a god, istaghfar Allah
 Pride
 Domination
 Subjugation
 Highness
 Enslavement of people
o Shaytaniyyah: this comes from shaitan, taking satanic attributes
 Envy
 Oppression
 Hatred
 Deception
 Plotting evil
 Ordering disobedience of Allah (swt)

o Sab’iyyah: this comes from (سبع ) which means beast.
 Anger
 Killing
 Oppression of the weak

o Bahimiyyah this comes from (بهيمة ) which means animalistic – the concern of the animal is to eat and mate.
 Desire to satisfy the lusts of the stomach and private parts in a wrong way – adultery, theft, miserliness, restlessness, impatience
 It should be clear to all that committing sins decrease iman, the amount of decrease varies according to the following considerations:

o Class of the sin: for example the decrease of iman for committing major shirk is greater in the decrease of iman in committing major sins, for example whoever commits shirk, associating with Allah (swt), worshiping graves, saints, etc. The decrease of iman for committing major sins is greater in the decrease of iman for committing minor sins.

o Degree of its harm: for example killing unlawfully is greater in harm than stealing, therefore faith will decrease more with killing than with stealing. Committing adultery of a married person is greater in harm than committing adultery of an unmarried person. The punishment for adultery for a married person is stoning, whereas the punishment for adultery for an unmarried person is lashing. This does not mean to take adultery lightly.
o The amount: Committing two or three sins affects the faith more than committing one sin.
o The place and time: committing sins during Ramadan, during the sacred months are more serious than other months.
o The indifference towards it: meaning taking it lightly, the sin committed by a person who fears the punishment of Allah (swt) is less than a sin committed by a person who does not care about Allah (swt).
o The doer: a sin that is committed by a knowledgeable person or scholar is more grievous and serious than a sin committed by an ignorant or normal person. The adultery committed by an elderly person is more serious than adultery committed by a youth.

What should we do to protect ourselves from the sins?

 To know the dangers of the sins, this will make you to abandon it.

 Knowing what the sins can lead to – punishment, penalty, decrease in faith, the hellfire, etc.

 The evil consequences of the sins, Ibn Al Qayyim mentioned some of them:

1. Lack of guidance (tawfeeq): meaning he will not be guided to the right path
2. Incorrectness of opinion
3. Concealment of the truth: Allah (swt) will not show him the true path
4. Corruption of the heart: it will not be a sound heart, full of hatred, envy, jealousy
5. Lack of remembrance of Allah (swt)
6. Wasting time: not benefitting from his time
7. Dislikeness of the people for him
8. Strangeness between him and Allah (swt) – he does not enjoy his acts of obedience, he sees a barrier between himself and Allah (swt)
9. His supplication will not be accepted by Allah (swt)
10. Hardness of the heart: the heart will not respond to any admonition, when he recites the Quran and reads of torment of the hellfire, his heart does not tremble
11. No barakah in his life: no barakah in his time, wealth, children, home, etc
12. Deprivation of knowledge: even if he is coming and listening to the lectures, he will not be able to act upon it.
13. Humiliation subjected by an enemy: he will be humiliated and overpowered, whether by the shaitan, work, family, we ask Allah (swt) to protect us. Ameen.
14. Constriction of the heart: your heart may not be happy, this happens and most people do not know it is the impact of their sins, we ask Allah (swt) to protect us. Ameen
15. Being put to trial with evil companionship
16. Anxiety and sorrow is prolonged
17. Miserable life: hardship in life

 What is the solution? Alhamdulliah that we are alive and the gate of repentance is still open – ask Allah (swt) truthfully and sincerely for the help. If you know you are weak and are committing sins, then ask Allah (swt) to strengthen your faith. Ask Allah (swt) for the forgiveness of your sins – for those you know and do not know.

 If you feel any one of these signs, then immediately repent to Allah (swt). I don’t remember what sin I committed but still seek forgiveness, and sins are not only of the tongue and limbs, but even of the heart.
Sunnah – Salat At Tawbah

 Sunnah: if you know a particular sin that you committed or general sin, then there is salat at tawbah, you offer two units of voluntary prayer asking Allah (swt) for forgiveness of your sin. There is no particular supplication to make, just seek forgiveness from Allah (swt) whether in your sujood or before the salam.
 Hadith: (It was narrated that ‘Ali bin Abu Talib (ra) said: “If I heard a Hadith from the Messenger of Allah (صلى الله عليه وسلم), Allah benefitted me with it as much as He willed, and if I heard it from anyone else, I would ask him to swear me an oath, then if he swore an oath I would believe him. Abu Bakr (ra) told me and Abu Bakr (ra) spoke the truth that the Messenger of Allah (صلى الله عليه وسلم) said: ‘There is no man who commits a sin then he performs ablution and does it well, then he prays two Rak’ah,’ (one of the narrators) Mis’ar said: ‘then performs prayer and seeks the forgiveness of Allah, but Allah will forgive him.’) – Sunan Ibn Majah, grade: hasan, Book 5, Hadith 1459

May Allah (swt) increase us in faith. Ameen.

Causes of weakness of Faith – Part 1 by Sr Qadria

بسم الله الرحمن الرحيم
Causes for Weakness of Faith
21 August 2014 – 25 Shawwal 1435

Causes for Weakness of Faith – Part 1

Introduction

 After having left Ramadan, we should be in a higher state of faith which we want to maintain. For this reason, we need to be aware of the causes for weakness of faith because if we neglect it, we can commit something out of ignorance which will cause our faith to weaken.

 Usually we speak of causes for increasing the faith, in this series, we will see what are the causes for the faith to weaken.

Surah Ash Shams
 Ayah 1: ( وَٱلشَّمۡ سِ وَِضُحَٮٰهَا ) (By the sun and its brightness;) Allah (swt) is swearing by the sun and its brightness
 Ayah 2: ( وَٱلۡقَمَ رِ إِ ذَا تَِلَٮٰهَا ) (By the moon as it follows it) Then Allah (swt) is swearing by the moon and its following of the sun
 Ayah 3: ( وَٱلنَّہَارِ إِ ذَا جَِلَّٮٰهَا ) (By the day as it shows up (the sun’s) brightness) Allah (swt) is swearing by the day when its brightness is shown on the earth, making things clear.
 Ayah 4: ( وَٱلَّيۡ لِ إِ ذَا يَِغۡشَٮٰهَا ) (By the night as it conceals it) Then Allah (swt) is swearing by the night enveloping the day, when it covers and makes things dark. All of these are great signs and creations of Allah (swt) showing His perfection and wisdom. You will never find the sun and the moon overlapping or collapsing, all are moving in their orbit controlled by Allah (swt). This indicates Allah’s ability and knowledge, He created them and knows the details. It shows Allah’s mercy to us in order to be benefit from these creations. When we know all of this, we should be worshipping Allah (swt) alone and no one else. It is unfair that I would not love Allah (swt) or magnify Him. It would be unfair that my heart would be attached to other than Allah (swt), subhan Allah. Tawheed is required from us just when we contemplate the signs of Allah (swt).
 Ayah 5: ( وَٱلسَّمَآ ءِ وَِمَا بَِنَٮٰهَا ) (By the heaven and Him Who built it) Allah (swt) is swearing by the heaven and His Noble Self

 Ayah 6: ( وَٱلَۡۡرۡ ضِ وَِمَا طَِحَٮٰهَا ) (By the earth and Him Who spread it) Allah (swt) made the earth spacious in order to be built on, lived on.

 Ayah 7: ( وَنَفۡ سِ وَِمَا سَِوَّٮٰهَا ) (And by Nafs (Adam or a person or a soul), and Him Who perfected him in proportion) You have to know that the soul is one of the greatest signs of Allah (swt) creation. To this day, humans do not know the nature or composition of the soul. The soul is full of emotions – fear, love, hope, etc. It is also subjected to changes and transformations. There are many kinds of souls. The nafs in this ayah is indefinite – meaning it is general, referring to all souls – meaning it could be referring to the soul of the believer and disbeliever.
 Ayah 8: ( فَأَلۡهَمَهَا فُِجُورَهَا وَِتَقۡوَٮٰهَا ) (Then He showed him what is wrong for him and what is right for him) Allah (swt) perfected the soul by inspiring it and showing it the way to good and evil. When Allah (swt) created the soul, He guided it and showed it to what is good and evil. Therefore no one has the excuse to say I am born in a non-Muslim family and for this reason I don’t know about Islam, why? Because Allah (swt) said He created each soul, each human to have the natural disposition to guide the person to his Creator. Nothing exists without a creator – this is what my nature says. My natural disposition says that any attribute I see is indicative of the doer. For example, I might hear a strong knock on the door, though I cannot see who is behind the door I will say it must be a strong person behind this door. How do you know though you did not see? Because it is in our natural disposition that any actions is indicative of the doer. So when you see the alteration of the day and night and the creation, it should tell you that the Creator is perfect, All-wise, All-merciful, subhan Allah. Even a child will ask his mother where did I come from, she will say you were in my belly, then he will ask where did you come from, she will see her mother, and so forth, why? Because Allah (swt) placed the natural disposition in all of us, including the child wanting to know and seek who is the first, subhan Allah. Until you tell him that Allah (swt) is the first, then the child will be at rest, subhan Allah. Why? Because we are created to have these natural instincts to be guided to our Lord, even if no one teaches us, just by looking at the creation, we will be guided to our Lord. Allah (swt) gave us a mind and senses to use in order to be guided to the truth, no one can give an excuse for not knowing. Allah (swt) showed everyone the way to paradise and the way to the hellfire.

 Ayah 9-10: ( ) قَدۡ أَِفۡلَحَ مَِن زَِكَّٮٰهَا )ِ ٩( وَِقَدۡ خَِابَ مَِن دَِسَّٮٰهَا )ِ ٠١ ) (Indeed he succeeds who purifies his ownself. (9) And indeed he fails who corrupts his ownself) – The successful one is the one who purifies his soul and the one who fails is the one who corrupts his soul. How can one purify or corrupt his soul? From the previous ayah, the one will be succeed is the one who takes the path of good and the one who fails with Allah (swt) is the one who takes the path of evil. The one who acted upon the commands of Allah (swt) and abstains from His prohibitions. But the one who disobeys Allah (swt) is the loser. This is an important reality and matter. What will make a person to corrupt his soul? Why? And what will make a person to seek success? Belief, and if your faith is strong it will make you to follow the right way, but if your faith is weak you will be corrupting yourself. So what we want to know what are the causes for weakness of faith so that we do not corrupt ourselves.

Causes of Weakness of Faith

 External Causes:
o Shaitan
o The world and its allurements
o Associates / companions
 Internal Causes:
o Ignorance
o Heedlessness, aversion and forgetfulness
o Committing sins
o The soul that commands to evil

Internal Cause – Ignorance (جهل )

 This is the most significant cause for weakness in faith, just as knowledge is the most important reason for increasing faith. You have to know that the knowledgeable Muslim never despairs and never loves matters which cause him pain, misery, or punishment from Allah (swt). On the other hand, you will find the ignorant person despairs from what harms him in this life and hereafter, why? Because he is ignorant.

 Knowledge is the basis of every good and ignorance is the basis of every evil. Nowadays you see a lot of oppression, transgression, obscenity, immodesty, etc – this is all due to what? Ignorance, subhan Allah. You find evil spread around the people because of ignorance and corrupted knowledge. What is corrupted knowledge? Any knowledge not based on the Quran and Sunnah. People are following their desires.

 Imagine if a person is given poisonous food, and he knows it is poison, will he eat it? No. On the other hand, the one who does not know it is poison, he will eat it and it will harm him. Similarly, it is important to know about the sins and the evil consequences of sins.
 Ibn Al Qayyim (may Allah have mercy on him) said if a person truly believes in the hellfire, then his self will not take the path to the hellfire, and if a person truly believes in paradise, then his self will not show laziness to the path to paradise, subhan Allah. But because of ignorance, people are not taking the path to paradise, may Allah (swt) protect us. Ameen.
Ayat in the Quran about ignorance
 Surah Al ‘Araf 138: (And We brought the Children of Israel (with safety) across the sea, and they came upon a people devoted to some of their idols (in worship). They said: “O Mûsa (Moses)! Make for us an ilâh (a god) as they have âlihah (gods).” He said: “Verily, you are a people who know not (the Majesty and Greatness of Allâh and what is obligatory upon you, i.e. to worship none but Allâh Alone, the One and the Only God of all that exists).”)
o What is the sin due to ignorance in this ayah? Worshiping idols, worshipping other than Allah (swt).
o What was the response of Musa (as) to the Israelites after they asked to have an idol to worship? He said, Verily, you are a people of ignorance. ( قَالَِ إِ نَّكُمِۡ قَِوۡ مِ تَِجۡهَلُونَِ ) – so behind shirk is ignorance.
 Surah An Naml 54-55: ( وَلُو طا إِ ذۡ قَِالَ لِ قَوۡ م هِ أۦَِۤتَأۡتُونَ ٱِلۡفَٰ حشَةَ وَِأَنتُمۡ تُِبۡ صرُونَ )ِ ٤٥ ( أَِٮ نَِّكُمۡ لَِتَأۡتُونَ ٱِلرِّجَالَ شَِہۡوَ ة مِِّن دُِو ن ٱِلنِّسَآ ءِِِۚ
) بَلۡ أَِنتُمۡ قَِوۡ م تَِجۡهَلُونَ )ِ ٤٤ ) (And (remember) Lut (Lot)! When he said to his people. Do you commit Al¬Fâhishah (evil, great sin, every kind of unlawful sexual intercourse, sodomy) while you see (one another doing evil without any screen)?” (54) “Do you practise your lusts on men instead of women? Nay, but you are a people who behave senselessly.” (55))
o Lut (as) is telling his people do your approach the sin while you see? Do you lust on men instead of women? His people were committing sodomy, may Allah (swt) protect us. Ameen.
o What did Lut (as) say to them? (بَلۡ أَِنتُمۡ قَِوۡ م تَِجۡهَلُونَِ ) (But you are an ignorant people)
 Surah Az Zumar 64: ( قُلِۡ أَِفَغَيۡرَِ ٱِللَِّّ تَِأۡمُرُوٓنِّىِٓ أَِعۡبُدُِ أَِيُّہَا ٱِلۡجَٰ هلُونَِ ) (Say (O Muhammad SAW to the polytheists): “Do you order me to worship other than Allâh? O you fools!”)
o The sin is shirk, which is ignorance.
 Surah Al Ahzab 33: (And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât¬as¬Salât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove Ar¬Rijs (evil deeds and sins) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification.)

o The sin in this ayah is immodesty.

o Allah (swt) is addressing the wives of the Prophet (pbuh) and they are our examples. Allah (swt) is telling the Muslim women to stay in your homes, nowadays, the men is staying at home and the women is out, subhan Allah. It is better for the woman to stay at home if they don’t need to work. What else does Allah (swt) say? Do not display yourselves like the time of ignorance, so any women displaying herself with full make-up, without the proper hijab, then she is acting like the time of ignorance. Behind immodesty is ignorance, subhan Allah.

o You can find behind every sin is due to ignorance. If a person commits a sin out of ignorance, then he should repent, and Allah (swt) will accept his repentance.
 Surah An Nisa’a 17: ( إ نَّمَا ٱِلتَّوۡبَةُِ عَِلَى ٱِللَِّّ لِ لَّ ذينَِ يَِعۡمَلُونَِ ٱِلسُّوٓءَِ بِ جَهَٰلَ ةِ ثُِمَِّ يَِتُوبُونَِ من قَِ ري بِ فَِأ ولَٰٓٮ كَِ يَِتُوبُِ ٱِللَُِّّ عَِلَيۡ ہمِِۡۗ وَِكَانَِ ٱِللَُِِّّ
عَل ي ما حَِڪ ي ما ) (Allâh accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they whom Allâh will forgive and Allâh is Ever All¬Knower, All¬Wise)
 Surah Al An’am 54: (When those who believe in Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) come to you, say: “Salâmun ‘Alaikum” (peace be on you); your Lord has written (prescribed) Mercy for Himself, so that, if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allâh), then surely, He is Oft-Forgiving, Most Merciful.)

o What is the impact of mercy in this verse? If you commit sin out of ignorance, then Allah (swt) will accept your repentance.

 Surah An Nahl 119: (Then, verily! Your Lord— for those who do evil (commit sins and are disobedient to Allâh) in ignorance and afterward repent and do righteous deeds, verily, your Lord thereafter, (to such) is Oft-Forgiving, Most Merciful.)

o Those who do evil out of ignorance (ب جَهَٰلَ ةِ ) and repent, then Allah (swt) will accept their repentance – this means that the gate of repentance is still open for us, alhamdulliah. So ask for forgiveness for what you may have done in the past out of ignorance because Allah (swt) is All-Forgiving. Don’t be of those who know, and are persisting and insisting, this is aversion and is a very serious sickness.

 Ignorance is what? They are ignoring the consequence of the sin, they don’t know what is the punishment behind adultery for example, they don’t know that Allah (swt) is displeased with them, they don’t know that Allah (swt) is watching them while they are committing the sin – they don’t know of Allah’s greatness, subhan Allah. There are people who are taking sins lightly, but do you know who you are disobeying? The King, The Most Great.

 Don’t look at the sin as being small, but the greatness of Who you are disobeying. We even have to watch our thoughts.

 They are ignoring Allah’s accounting of them, they are ignoring Allah’s punishment, they are ignoring Allah’s hellfire. If the disease of ignorance dominates the heart, then the person will sink into darkness – he will not see well. What is the cure for this sickness? Knowledge. As much as you can, learn about Allah (swt), the Prophet (pbuh), the Quran – how much time are you giving to read the Quran and understand it. We have time for everything, but we don’t have time to Allah (swt) or come to class for 1 hour, subhan Allah.

Internal cause – Heedlessness (غفلة )

 A person might have heedlessness alone, heedlessness with aversion, or all three – heedlessness, aversion, and forgetfulness.
 Heedlessness is negligence due to lack of alertness / awareness. Allah (swt) has condemned this blameworthy mannerism in the Quran a lot – and it is one of the attributes of the disbelievers and hypocrites, may Allah (swt) protect us. Ameen.

 Surah Al ‘Araf 179: (And surely, We have created many of the jinn and mankind for Hell. They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.)

o Allah (swt) is talking about the people of the hellfire, what is their description? They have a heart that does not understand, eyes which do not see, and ears that do not hear – they are even worse than the cattle. Cattle have eyes and ears, but they are benefiting from it. But the people are using their hearts, eyes, and ears only for their worldly benefits, neglecting the hereafter. All of their desires and intentions revolve around worldly matters. Getting rich, building a house, travelling the world, getting married and having children, etc.

 Surah Yunus 7-8: (Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), (7) Those, their abode will be the Fire, because of what they used to earn. (8))

o What is the description of the heedless? They are not hoping for the meeting of Allah (swt), they are just hoping from the duniya, they are pleased with this world, and they are satisfied and at rest with this life. They say alhamdulliah that I have this much money in my account, etc – they are feeling at rest towards the duniya.
o They are heedless of Allah’s signs, so what is their abode? The hellfire.
o When you miss the night prayer? What is your feeling? And at the same time if you lose your job? What is your feeling? When people miss any salat, they will say I will compensate it tomorrow, there is no feeling of guilt in the heart; whereas if a person loses any worldly thing, look at how miserable he will be, as if it is judgement day, subhan Allah. This is an indication of a person who has placed the duniya over the hereafter. Or she missed reading the Quran one day, she will say I will make it up tomorrow. Or while travelling, the prayer is not on time, less Quran, etc.
بسم الله الرحمن الرحيم
Causes for Weakness of Faith
21 August 2014 – 25 Shawwal 1435
Page 6
 Surah Yunus 92: ( فَٱلۡيَوۡمَِ نُِنَجِِّيكَِ بِ بَدَن كَِ لِ تَكُونَِ لِ مَنِۡ خَِلۡفَكَِِِ
ءَايَةِۚ وَِإ نَِّ كَِث ي را مِِّنَِ ٱِلنَّا سِ عَِنِۡ ءَِايَٰت نَا لَِغَٰف لُونَِ ) (So this day We shall deliver your (dead) body (out from the sea) that you may be a sign to those who come after you! And verily, many among mankind are heedless of Our Ayât)
o When Allah (swt) says most of the people are heedless of His signs, do not exempt yourself. What are the signs of Allah (swt)? There are universal signs like the sun, moon, alternation of night and day, everything in this life starts weak, then strong, then weak again – and the same to all of us, sooner or later we will die, but we are heedless of this. Look at the sun, it starts weak, then bright at noon, then sets., subhan Allah. Allah (swt) is showing us these signs.

o Allah (swt) is showing us signs in our lives, from the decrees and events we are going through – Allah (swt) is telling us to take care, to wake-up. When you see no blessing in your health, wealth, time, children – this is a sign from Allah (swt) in order to awaken us. Allah (swt) is telling us that you are committing a sin, but people are heedless. Till when will you remain like this? Until a person dies on heedlessness – this is a very serious matter, we ask Allah (swt) to protect us. Ameen.

Impact of Heedlessness

 What is the impact of heedlessness on a person?

o The person will not bother or care about obeying Allah (swt). He is told about the importance of Judgement Day and he is heedless.

o Even if he obeys Allah (swt) and offers the salat, he is obeying Allah (swt) with a heedless heart – his salat has no submissiveness, he is not perfecting his prayer.

o He is occupied with things that distract him from remembering Allah (swt), with his job, with the duniya, etc.

 What should we do in order to come out of heedlessness?

o You have to know that Prophet (pbuh) sought refuge in Allah (swt) from heedlessness.

o Turn away from the places that cause heedlessness for you. Once the Prophet (pbuh) and the companions were travelling where qadr Allah, they didn’t wake up until sunrise. So the Prophet (pbuh) told them to move from this place.

o The Prophet (pbuh) said whoever establishes 10 verses of the Quran in the night prayer then he will not be written of the heedless.

o Stay away from people who are causing you heedlessness, accompany the good people.

May Allah (swt) increase us in faith. Ameen.

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