Exerting Efforts towards Accomplishing Sincere Righteous Actions

[ابوالوليد المسلم]

Exerting Efforts towards Accomplishing Sincere Righteous Actions (1/5)

Shaykh Abdur-Razzaak al-Abbaad


Another cause for the increase and strengthening of Iman is for the Muslim to exert efforts towards enacting sincere righteous actions for the countenance of Allah; he should try to do more (good) deeds and to do them on a regular basis.
This is because for every action that Allah has legislated, which the Muslim undertakes and with which he makes his intention behind it sincere, it increases him in Iman, since Iman increases because of obedience and ample acts of worship.
Furthermore, the servitude that Allah has enjoined on His slaves and demanded them to enact, the obligatory and voluntary of them, are distributed among the heart, the tongue and the limbs. Each of them has a servitude specific to it.
Examples of the servitude of the heart that are specific to it are sincerity, love, tawakkul, inaabah, hope, fear, reverence, awe, contentment, patience and other actions of the heart.
Examples of servitude of the tongue that are specific to it are reading the Qur’an, takbeer, tasbeeh, tahleel, seeking forgiveness, praising and commending Allah, sending salah and salaam upon His Messenger and other actions that can only be done by the tongue.
As for the servitude of the limbs that are specific to it, examples of this are sadaqah, hajj, prayer, ablution, proceeding towards the mosque and other such actions that are only possible with the use of the limbs.
Thus, these actions of the heart as well as those of the tongue and the limbs are all from Iman and are inherently present within the true meaning of the word Iman. To perform such actions and to increase in them will therefore result in an increase of Iman and to neglect them and to lessen the performance of them will result in a deficiency of Iman.
1. Actions of the Heart
In reality, actions of the heart are the foundation of the religion. They are its uppermost part and the most important of ordinances. In fact, apparent[1] actions are not accepted if they are void of any actions of the heart; the reason being that the acceptance of all actions are stipulated by sincerity to Allah and sincerity is an action of the heart.
This is why actions of the heart are mandatory upon everyone and the abandonment of such actions can never be deemed praiseworthy under any condition whatsoever.
People are of three levels with regard to the accomplishment of these actions, similar to the case with actions of the body: one who oppresses his own self, one who suffices with that which is obligatory and one who chases after the good.
Consequently, it is imperative of every Muslim that he starts with the purification and rectification of his heart and with having concern for it, before he concentrates with the rectification of his exterior, as no consideration is given to the rectification of the outer whilst the inner is corrupt.
In addition, when the Muslim does rectify his heart with purifying actions, sincerity, truthfulness and love for Allah and His Messenger, his limbs will turn upright as in the hadeeth of an-Nu'maan Ibn Basheer that is recorded in the two Saheehs. He said: “I heard the Messenger of Allah - sallallahu alaihe wa-sallam - say:
“... Indeed, and within the body is a morsel of flesh; if it is sound, then the whole body will be sound and if it is corrupt, then the whole body will be corrupt. Indeed, it is the heart.””[2]
This hadeeth contains the greatest indication that the rectification of the slave’s outer movements is directly connected to the rectification of the activity of his heart and inner soul.
If his heart is pure, there being only love of Allah, love of that which Allah loves, fear of Him and of falling into that which He hates, the movements of his limbs will all become sound. This is in sharp contrast to a corrupt heart which is conquered by a love for desires, chasing lusts and placing the wants of the self-first. Whoever is in such a predicament, the movements of his limbs will all be corrupt.
For this reason, it is said that the heart is the king of the limbs and that the rest of the limbs are its soldiers. In addition to this, the limbs are an obedient army to the heart; they race to its obedience and towards the execution of its commands, not opposing it in any matter whatsoever. Thus, if the king is righteous, this army will be a righteous one. If on the other hand, the king is corrupt, the army will, because of this resemblance, also be corrupt.
Only the heart that is pure is of benefit before Allah, as Allah says:
“The Day whereon neither wealth nor sons will avail, except for the one who comes to Allah with a pure heart.”[3]
“The pure heart is the one that is free of all diseases, blights and distasteful matters. It is the heart that contains nothing but love of Allah, fear of Him and fear of anything that will distance him from Allah.”[4]
Shaykh al-Islam says: “Moreover, the heart is the foundation, If it embodies knowledge and intention, this will take effect on the body without fail. It is not possible for the body to play truant to what the heart desires... so if the heart is righteous as a result of its knowledge and action on Iman, this absolutely necessitates the rectification of the body in apparent speech and action in accordance with complete Iman.” [see al-Fataawaa, 7/187]
Consequently, for one to endeavor to fully fight his self in rectifying his heart and to fill it with love of Allah and of statements and actions that Allah loves, is one of the most formidable ways in which one increases his outer and inner Iman.
Ibn Rajab says: “...the heart cannot be rectified unless there settles within it knowledge of Allah, His greatness, love of Him, fear and awe of Him, hope and tawakkul in Him and for it to be overflowing with this. This is the reality of tawheed and the meaning of none has the right to be worshipped except Allah.”
So there can be no question for the rectification of the hearts until its deity, which it worships, knows, loves and fears is one deity, having no partner. If there were in the heavens and the earth a deity being worshipped other than Allah, the heavens and earth would as a result become corrupt, as Allah says: “Had there been therein (i.e., the heavens and earth) deities besides Allah, then for sure both would have been ruined...”[5]

(Continued)

[1] i.e., actions of the limbs and tongue, which are sensed.

[2] Al-Bukhari. (1/127 Fath) and Muslim, 3/1220

[3] Soorah ash-Shu'araa' (26):88-89

[4] See Jaami' al-'Uloom wa al-Hikam of Ibn Rajab, page 71

[5] Soorah al-Anbiyaa' (21):22

[ابوالوليد المسلم]

Exerting Efforts towards Accomplishing Sincere Righteous Actions (2/5)

Shaykh Abdur-Razzaak al-Abbaad


One concludes from this that righteousness cannot be attained by the celestial and earthly worlds until the activity of its inhabitants are made all for Allah. The movement of the body is dependent on the activity of the heart and its intention. If therefore, the heart’s movement and desire are for Allah Alone, it will become sound and all the movements of the body will become sound. If, however, the movement and intent of the heart are for other than Allah, it will become corrupt and the activity of the body will also become corrupt in accordance to the (level of) corruption within the activity of the heart.[1]
It has been authenticated on the Prophet that he said:
"Whoever loves for Allah, hates for Allah, gives for Allah and withholds for Allah has indeed perfected Iman.”[2]
The meaning of this is that with all the motions of the heart and limbs, if they are all for Allah, the Iman of the servant, both the interior and exterior, will be complete and the goodness of the activity of the heart necessitate goodness of the activity of the limbs.
“Thus, if the heart is good, there being only desire of Allah and of that which He desires, the limbs will only proceed towards that which Allah desires. Consequently, the limbs hasten towards that which incurs the pleasure of Allah; they refrain from what Allah dislikes or what is feared that would be disliked by Allah even if it is not sure of that.”[3]
Whenever the hearts become righteous with Iman, truthfulness, sincerity and love and no desire for other than Allah is left in the heart, all the limbs will attain righteousness and they will not move except for Allah and only in areas that His pleasure will be attained.
Furthermore, the heart is always occupied in thought, either about its essential afterlife and its betterment, or about the welfare of its worldly life and living, or its thoughts center on misgivings, false aspirations and hypothetical circumstances.
The sum and substance of the rectification of the heart is that you occupy it with thoughts on that which constitute its welfare and true and actual success.
Hence, in the area of knowledge and conceptions, one occupies it with knowledge of what binds one of Tawheed and its rights, of death and what leads on from it up until entering Paradise and Hellfire and of the ill actions and the ways to protect oneself from committing them. In the area of intentions and resolutions, one occupies it with desires of that which will cause one benefit and to reject desires that which will bring harm upon him.[4]
Indeed, of immense assistance to the servant in this regard is to increase the beneficial observations, which are enacted in the heart, so that his attachment with Allah strengthens, as the existence of righteous actions is associated to the establishment and great number of these observations in the heart.
Ibn al-Qayyim, may Allah have mercy upon him, said: “We will by the aid and tawfeeq granted by Allah, point out these observations in a manner that will make known the reality of this matter.”
The first observation of the traveler to Allah and the home of the Hereafter is that there exists in his heart an observation of this world and its insignificance, its trivial fulfillment, extensive futility, vile participants and rapid demise... Thus, if the servant undertakes this observation of the world, his heart will migrate from this world and it will travel to seek the home of the Hereafter.
At this moment, an observation of the Hereafter and its continuity is enacted in his heart. That it is in all truth, the real life. Its inhabitants will never migrate or depart from it. Rather, it is the place of settling, the last stopping point of all travelers and the end of the journey...
Thereafter, an observation of the Fire is made in his heart, of its combustion, blaze and the depth of its pit; its intense heat and the immense torment of its inhabitants. He observes them as they are brought forth to it with blackened faces, blue eyed with iron chains and fetters around their necks. When they reach the fire, its doors will be opened in front of their faces and they will witness that abominable sight, whereupon their hearts will be become severed out of regret and sorrow...
Consequently, if this observation is accomplished in the heart of the servant, he will be stripped of sins, disobedience and of following desires and will instead don the guise of fear and caution... How distant he will actually be from disobedience and violations is dependent on the strength of this observation.
This observation will melt away, roast through and expel the destructive remnants and elements within his heart and thereupon, the heart will find the sweetness of well-being and its pleasure.
Thereafter, an observation of Paradise is established in the heart and of what Allah has prepared in it for its inhabitants: things that no eye has ever seen, no ear has ever heard and no imagination of has ever been made within the heart of a person. This is besides the detailed types of bliss Allah has portrayed to His servants upon the tongue of His Messenger, guaranteeing the loftiest types of pleasure concerning foods, drink, clothes, palaces, delight and happiness. So, enacted in his heart is an observation of an abode, within which Allah has placed everlasting bliss in its entirety.
Its ground is musk and its pebbles are pearls. Its structure is made up of bricks of gold and silver and of pearly embroidery. Its drink is sweeter than honey, possesses a fragrance more pleasant than musk, is cooler than camphor and tastier than ginger. In relation to its women, if the face of one of them were to be revealed to this world, it would overpower the radiance of the sun. The clothes of the inhabitants are made of the silk of sarsenet and brocades. Their servants are youths looking like scattered pearls. Their fruit will be everlasting, whose season is not limited and supply not cut off Therein are thrones raised high. Their food is the flesh of the fowls they desire. They will have drink of wine, there being no harmful effect within it and they will not suffer intoxication. Their vegetation is the fruit that they desire.
Their view will be of fair females possessing wide lovely eyes like preserved pearls. They will be reclining upon thrones and in that Garden being made happy. In it are what the souls covet, what gratifies the eyes and they will abide in it forever.
“If one adds to this observation, the observation of the day of Mazeed[5] looking at the face of the Lord and listening to His speech without an intermediary...If this observation is attached to the ones before it, there and then, will the heart race towards its Lord faster than the procession of the wind moving in its direction and the heart will not on its way bother to glance, neither left nor right...”[6]
Hence, if such observations are manifested in the heart of the servant and he contemplates over them, it will be of great help towards the purification of his heart and its eradication of denounced characteristics and ignoble desires and towards the evacuation of any attachment to other than Allah. Furthermore, it will be a great motive for worship, love, fear, repentance and of feeling in need of Allah.
The intent here is to highlight that one of the greatest incentives for Iman, one of its most beneficial consolidators and most important reasons for its increase and development is the rectification of the heart through Iman, love of Allah, His Messenger, of that which Allah and His Messenger love and to purify it from anything that opposes or nullifies this. Allah is the one who grants tawfeeq.

(Continued)

[1] Jaami' al-'Uloom wa al-Hikam, page 71. See al-Waabil as-Sayyib of Ibn al-Qayyim, page 12

[2] Related by Aboo Daawood, 4/220, at-Tabaraanee in al-Kabeer, number 7737, Ibn Battah in al-Ibaanah, 2/658 and others. Al-Albaanee declared it saheeh, see as-Silsilah as-Saheehah, 1/658

[3] Jaami' al 'Uloom wa al-Hikam, page 72

[4] See al-Fowaa'id of ibn al-Qayyim, page 310 and 311

[5] i.e., the day of increase. Allah says in the Qur’an: “For those who do righteousness is al-Husnaa and more ...” [Soorah Yoonus (10):26]
Allah also says, “There (i.e., Jannah), they will have all that they desire, and We have more” [Soorah Qaaf (50):35]
Husnaa has been explained to mean Jannah and 'more' to mean seeing Allah. This is attested to by the hadeeth recorded in Saheeh Muslim and Sunan at-Tirmidhee and related by Suhayb ar-Roomee, may Allah be pleased with him, in which the Prophet said: “When the people of Jannah enter Jannah, Allah will say ‘Would you like something I con increase you with?’ They will reply, ‘Have you not whitened our faces? Have you not admitted us into jannah and saved us from the Fire?’ The Prophet then said: “Then the veil will be lifted and they will not have been given anything more beloved to them than seeing their Lord.” In a similar narration, the end reads: “The Prophet then recited this aayah: “For those who do righteousness is al-Husnaa and more...”

[6] Madaarij as-Saalikeen, 3/250-252

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Exerting Efforts towards Accomplishing Sincere Righteous Actions (3/5)

Shaykh Abdur-Razzaak al-Abbaad




2. Actions of the Tongue
As for actions of the tongue like the remembrance of Allah, praising and commending Him, reading His Book, sending salah and salaam upon His Messenger, ordering the good, forbidding the evil, tasbeeh, seeking forgiveness, supplication and other actions that are performed by use of the tongue, without doubt, performing such actions, on a regular basis and often is one of the greatest causes for the increase of Iman.
Shaykh Ibn as-Sa'dee, may Allah have mercy upon him, says: “One of the causes that procures Iman is to greater the remembrance of Allah at all times and to also supplicate much, which is the core of worship.
Remembrance of Allah implants the tree of Iman in the heart. It nourishes and develops it. The more the servant increases in his remembrance of Allah, the stronger his Iman will become.
Just as Iman calls to much remembrance, whoever loves Allah will mention Him much[1]. Indeed, love of Allah is Iman, or rather, it is its spirit.[2]
Ibn al-Qayyim mentions in his book al-Waabil as-Sayyib that remembrance has a hundred benefits. He listed seventy-three of these benefits [3], such as that remembrance repels Shaytaan. It pleases the Most Beneficent, causes depression and anxiety to disappear and brings joy and happiness. It strengthens the heart and body, illuminates the face and heart, and brings about sustenance and many other tremendous benefits that he mentioned, may Allah have mercy upon him, which are attained because of the remembrance of Allah. Undoubtedly, the greatest and most beneficial benefit in the remembrance of Allah is the fact that it increases Iman, strengthens it and stabilizes it. Accordingly, a number of texts are related 'in the Book and Sunnah, which command and encourage the remembrance of Allah. They beckon for its increase and show its excellence and importance.
Allah says: “... and remember Allah much so that you may suc- ceed.”[4]
Allah says: “...and (for) men and women who remember Allah much, Allah has prepared for them forgiveness and a great reward.”[5]

Allah says: “Indeed, the believers are none other than those whom when Allah is mentioned, their hearts tremble with fear…”[6]

Allah says: “...Verily, it is in the remembrance of Allah that the hearts (truly) attain tranquility.”[7]

As recorded in Saheeh Muslim, Aboo Hurayrah, may Allah be pleased with him, reports: “The Messenger of Allah was on his way to Makkah when he passed by a mountain known as jumdaan. He said, “Travel through, this is Jumdaan: the mufarridoon have excelled.” Someone asked, 'Who are the mufarridoon O Messenger of Allah?' He replied, “Men and women who remember Allah much.[8]”
Aboo Dardaa', may Allah be pleased with him, relates the Prophet saying: “Should I not inform you of the best of your deeds, the most sanctifying of them before your Lord and which does more to raise your status with Him. (A deed,) that is better for you than the disbursement of gold and money, or battle with the enemy whereby you strike at their necks and they strike at yours?" They said: "What is it O Messenger of Allah?" He replied: “Remembrance of Allah.[9]”
'Abdullah Ibn Busr mentioned that a man said to the Prophet: “O Messenger of Allah, the rites of Iman are much for me, so tell me of something that I might hold fast to.” He answered: “Let not your tongue cease from the remembrance of Allah.[10]”
Recorded in the Saheehayn is the hadeeth of Aboo Hurayrah, may Allah be pleased with him, in which he reports the Messenger of Allah as saying: “Allah says, ‘Indeed I am as My servant presumes Me to be and I am with him when he remembers Me. So if he remembers Me to himself I remember him to Myself and if he remembers Me amongst a company, I remember him amongst a company that is better than them...[11]” Many other texts are likewise indicative of the excellence and importance of remembrance and of the virtue of engaging in it.
Consequently, if a person turns away from all of this and does not engage his tongue with remembrance of Allah, his tongue will be engrossed with matters besides it such as backbiting, slander, mockery, lies and obscene ********. This is because the slave cannot but speak. Thus, if he does not speak with the remembrance of Allah and of His commands, he will speak of these things.
Ibn al-Qayyim says: "For the tongue does not keep quiet at all. It is either a tongue that remembers or a tongue that is frivolous and it has to be one of these two.
It is the (nature of the) soul; if you do not preoccupy it with truth, it will occupy you with falsehood. It is the (nature of the) heart; if you do not accommodate it with love of Allah, it will dwell with love of creation and this is a certain reality. It is the (nature of the) tongue, if you do not preoccupy it with remembrance, it will most definitely occupy you with frivolity.
Thus, choose for your own self one of the two courses and confer upon it one of the two standings.[12]”

[1] As the saying goes: “Whoever loves something, increases in his mention of it” [t]

[2] Al-Tawdeeh wa al-Bayaan, pg. 32

[3] See al-Waabil as-Sayyib, pg. 84 and onwards

[4] Soorah al-Jumu'ah (62):10

[5] Soorah al-Ahzaab (33):35

[6] Soorah al-Anfaal (8):2

[7] Soorah ar-Ra'd (13):28

[8] Muslim, 4/2062

[9] Related by Ahmad, 5/195; Ibn Maajah, 2/1245; at-Tirmidhee, 5/459; at-Tabaraanee in ad-Du'aa', 3/1636; al-Haakim, 1/496; Aboo Nu'aym in al-Hilya, 2/12; al-Baghawee in Sharh as-Sunnah, 5/10 and al-Mundhiree mentioned it in at-Targheeb wa at-Tarheeb, 2/395 via many chains from Ziyaad Ibn Abee Ziyaad from Abee Bahriyyah from Aboo Dardaa' from the Prophet. AI-Haakim declared: “This hadeeth has a chain of narration that is saheeh and it has not been related by al-Bukhari or Muslim.” Adh-Dhahabee agreed. Ibn 'Abdil-Barr states: “This is related with a connection to the Prophet via chains that are good,” AI-Baghawee and al-Mundharee declared its chain of narration to be hasan.

[10] Related by Ibn Abee Shaybah, 10/301 & 13/458; at-Tirmidhee, 5/458; Ibn Maajah, 2/1246 and al-Haakim, 1/495. At-Tirmidhee declared: “The hadeeth is hasan ghareeb.” Al-Haakim said: “This hadeeth has a chain of narration that is saheeh and it has not been related by al-Bukhari or Muslim.” Adh-Dhahabee agreed. Al-Albaanee mentioned in his checking of al-Kalim at-Tayyib, page 25: “Its chain of narration is Saheeh”.

[11] AI-Bukhari, (13/384 with Fath) and Muslim, 4/2061

[12] AI-Waabil as-Sayyib, pages 166- 167 and also see page 87

[ابوالوليد المسلم]

Exerting Efforts towards Accomplishing Sincere Righteous Actions (4/5)

Shaykh Abdur-Razzaak al-Abbaad




3. Actions of the Limbs
As for the actions of the heart like prayer, fasting, hajj, sadaqah, jihaad and other acts of obedience, they are also reasons for the increase of Iman.
To exert efforts therefore, towards enacting acts of obedience, which Allah has made incumbent upon His slaves and performing acts that achieve nearness (to Allah), which Allah has recommended His servants to undertake and to accomplish these acts in a proficient and complete manner, is one of the most tremendous causes behind the strengthening and increase of Iman.
Allah says: “Successful indeed are the believers: those who offer their prayers with all solemnity and full submissiveness; who turn away from al-Laghw; who pay the zakah; who guard their chastity, except from their wives or those that their right hands possess, for them, they are free from blame. However, whoever seeks beyond that, then they are the transgressors; those who are faithfully true to their amanaat and covenants and those who strictly guard their prayers. These are indeed the inheritors, who shall inherit Firdaws. They shall abide therein forever."[1]
These precious qualities, each one of them profits and develops Iman. They are also characteristics of Iman and fall under its explanation.
So, the attendance of the heart in prayer and the event of the praying person striving with his self to call to mind and heart what he is saying and doing, such as recitation, remembrance, supplication, standing, sitting, bowing and prostration, are reasons for the increase and development of Iman.
Allah named prayer 'Iman' when He said: “...and Allah would never cause your Iman[2] to be lost...” [3]
Furthermore, concerning the statement of Allah: “...and establish the prayer. Verily, the prayer prevents from all obscenities and evil deeds. And the remembrance of Allah is greater...”[4]
Prayer is the greatest obstructer of every obscene and evil deed that negates Iman. In addition, prayer also embodies the remembrance of Allah, which nourishes and develops Iman because of His saying: “...And the remembrance of Allah is greater...”
Likewise, zakah also nurtures and increases Iman, (both) the obligatory type of zakah and its recommended type, as the Prophet has said, “… and sadaqah is proof.” i.e., a proof for the Iman of its giver. Hence, it is evidence of Iman and it nourishes and develops it.
Further, to avert from al-Laghw, which is any speech or action that is void of good. Instead they (i.e., the believers) speak and do well, and abandon evil in both speech and action. This is without doubt, from Iman and Iman increases and profits from it.
This is why whenever the Companions, may Allah be pleased with them, and those after them sensed heedlessness or their Iman was in disarray, they would say to each other, ‘Sit with us so that we may have Iman for an hour’. So they would remember Allah and remember his religious and worldly favors causing their Iman to renew itself.
Again, abstaining from forbidden and indecent acts, especially, the obscenity of fornication, this is definitely a great sign for Iman. The believer, because of the fear he has concerning his standing in front of his Lord, he:
“...restrained himself from impure evil desires and lusts.”[5]
… in response to the necessity of Iman and to nourish what he already possesses of Iman.
In addition, observing trusts and contracts and preserving them is from the signs of Iman and related in a hadeeth: “… and there is no Iman for the one who is not trustworthy.”[6]
If you would like to know of the Iman and religion of a slave, then inspect his condition: does he fulfill all of his trusts and contracts, the verbal and financial or trusts concerning rights? Does he observe the rights, covenants and oaths, the ones between himself and Allah or those between himself and his fellow servants? If the answer is in the positive then he is a person of religion and Iman. If however that is not the case, his religion and Iman will be deficient in accordance to the level of his infringement of these obligations.
Allah ended these aayaat with the issue of safeguarding the prayers with respect to their limits, rights and times. This is because preservation of this, is of similar standing to the water that flows around the garden of Iman. So it irrigates it, nurtures it and produces its crop upon every occasion.
The tree of Iman is in need of constant irrigation at all times; this irrigation is the maintenance of acts of obedience and worship of the day and night. It also demands the obliteration of anything that harms it, such as alien and harmful rocks and growths; this is in reference to the abstention from unlawful matters in both speech and action. Whenever these undertakings are accomplished, this garden will witness its geese and it will produce its assorted crop.
In light of this clarification, the strong effect of righteous actions on the increase of Iman has become clear to us. It is also clear that the performance and increase of these acts are a tremendous cause for the increase of Iman.
Shaykh al-Islam says: “The perfection of Iman is in enacting the commands of Allah and His Messenger and refraining from the prohibitions of Allah and His Messenger. Consequently, if one does not perform certain commandments and replaces them by embarking on certain prohibitions; this will result in a proportional decrease of Iman.”
Thus, prayer is Iman, hajj is Iman, sadaqah is Iman, jihaad is Iman and all the actions that Allah has ordered His slaves with are Iman. If the servant does these acts his Iman will increase and the performance of these actions will be a cause for the increase of his Iman, on the condition of sincerity and adherence.
Shaykh Muhammad al-'Uthaymeen, may Allah preserve him, states: “The increase of Iman has causes, some of these are: performing acts of obedience because Iman increases in proportion to the fineness, type and abundance of the action. Thus the finer the action the greater will be the increase of Iman; the fine aspect of the action is determined by the degree of sincerity and adherence. As for the type of action, the obligatory type is better than the recommended and some forms of worship are more emphasized and virtuous than others; the more virtuous the act of obedience is the greater will be the resultant increase in Iman. As for the abundance of the action, then Iman increases as a result of it because action is from Iman, so it is not surprising that Iman increases because of an increase of the action.”[7]

(Continued)

[1] Soorah al-Mu'minoon (23):1-11

[2] i.e., the prayers that were performed towards the direction of Jerusalem, before the commandment of changing the qiblah to the Ka'bah in Makkah.

[3] Soorah al-Baqarah (2):143

[4] Soorah al-Ankaboot (29):45

[5] Soorah an-Naazi'aat (79):40

[6] Related by Ahmad, 3/135; Ibn Abee Shaybah in both his Musannaf, 11/11 and al-Iman, pg.5; Ibn Hibbaan in his Saheeh, (1/208 al-Ihsaan) and al-Baghawee in Sharh as-Sunnah, I /75. AI-Baghawee declared, “This is a hasan hadeeth” It was declared saheeh by al-Albaanee in his tahqeeq of al-Iman by Ibn Abee Shaybah

[7] Fath Rabb al-Bariyyah, pg. 65

[ابوالوليد المسلم]

Exerting Efforts towards Accomplishing Sincere Righteous Actions (5/5)

Shaykh Abdur-Razzaak al-Abbaad




In addition, other great righteous actions that increase Iman, which have not yet been mentioned are da'wah to Allah and keeping company with virtuous people. Because of the importance and great benefit of these two matters in the increase of Iman, its discussion is Imperative.
As for da'wah to Allah and to His religion, consulting each other with the truth and patience, calling to the fundamentals of the religion, to the adherence of its laws by way of ordering the good and forbidding the evil and sincerely advising the Muslims, this is all from the incentives and causes for Iman.
With this, the servant perfects himself and others, as Allah has sworn by time,[1] that the whole genus of humans are in a state of loss except for the one who is categorized with four qualities: Iman and righteous actions, which both constitute the perfection of the self (thirdly) mutual consultation with the truth, which is beneficial knowledge, righteous action and the true religion and (fourthly) mutual consultation with patience in all of this, and with these (last) two, others are perfected.
This is because da'wah to Allah itself and advising His servants are amongst the greatest fortifiers of Iman. The person involved in da'wah has to work to aid this da'wah and establish the proofs and evidences for its realization. He has to undertake matters from their proper channels and approach issues from their rightful paths. These issues are from the ways and channels of Iman.
Shaykh al-Islam states: “The reason for the presence of Iman and its constituents sometimes traces back to the servant (himself) and at other times back to others, for example, one is destined to interact with someone who invites him to Iman, orders him with good and forbids him from evil. He explains to him the signs of the religion, its proofs and evidences. He shows him what to consider, what befalls him, what to take heed from. In addition (to this), there are many other reasons.”[2]
Furthermore, the reward is always from the same class as the action. So, just as the person strives to perfect his fellow servants, advises them, consults them with truth and to be patience in all this, Allah will most definitely compensate him with rewards similar to his actions. Allah will assist him with a light and spirit from Him and with strength of Iman and tawakkul.
Iman and strong tawakkul on Allah bring about victory over the enemies of the devils of men and jinn as Allah has said: “Verily, he (i.e., Shaytaan) has no power over those who have Iman and put their trust solely on their Lord.”[3]
Moreover, this person is also occupied with aiding the truth and whoever turns to undertake something; then he will most definitely be granted certain triumphs in knowledge and Iman according to his truthfulness and sincerity.
One who commands the good and forbids the evil must therefore remain adherent to truthfulness and sincerity when commanding and forbidding in order for it to bear fruit and produce pure Iman in him as well as those whom he is propagating to. He must also observe wisdom and leniency when inviting, be patient with those whom he is calling and to have knowledge of that which he is calling them to.
If these features are realized within him, his da’wah will bear fruit and benefit by the will of Allah and it will be a cause for the strengthening of his Iman and of those whom he is calling.
As for keeping company with virtuous people, clinging to them, accompanying them and coveting to benefit from them, this is a great cause for the increase of Iman. The reason being that these type of gatherings embody reminder of Allah, fear of Him and His punishment, targheeb, tarheeb and other matters, which are of the greatest of causes towards the increase of Iman.
As Allah says: “And remind, for indeed, reminding benefits the believers.”[4]
Allah also says: “Therefore, remind, in case the reminder benefits; those who fear will remember and the wretched will avoid it.”[5]
This shows that possessors of believing hearts benefit greatly from reminders and from being in congregations of remembrance. It provokes activity and resolution within them and obligates profit and elevation. This is in stark contrast to gatherings of frivolity and foolishness, for these are immense reasons for the decrease and fading away of Iman.
To this effect, our righteous predecessors were the most concerned with gatherings of remembrance and the most distant from meetings of frivolity and foolishness. Many of their statements that indicate this have preceded, like the accounts of 'Umayr Ibn Habeeb al-Khatmee and Mu'aadh Ibn Jabal, may Allah be pleased with them.
There is another cause, with which I will end the discussion on these causes, which one must pay attention to and not neglect.
The Muslim has to train and adapt himself to fight everything that causes a decrease, weakness or disappearance of Iman.
“Since, in relation to Iman, just as one must enact all the causes that strengthen and develop Iman, then likewise, in addition to this, one must repel the preventive matters and obstacles (towards the attainment and increase of Iman).
Repelling these are accomplished by the abandonment of disobedience; being repentant of the disobedience one does commit; safeguarding the limbs from the unlawful issues and opposing the trials and afflictions of misconceptions that weaken the desires of Iman, which are in essence, the desire and love for good. Endeavoring after this can only be accomplished by abandoning desires that (would otherwise) negate those desires (of Iman), such as desire of the soul for evil and by opposing the soul that constantly commands evil.
When the servant preserves himself from falling into the trials and tribulations of misconceptions and desires, his Iman will become complete and his certainty will become strong.”[6]
With Allah, lies all tawfeeq.

[1] Refer to Soorah al-'Asr (103). [t]

[2] AI-Fataawa, 7/650

[3] Soorah an-Nahl (I 6):99

[4] Soorah adh-Dhaariyaat (51):55

[5] Soorah al-A'laa (87):9-11

[6] At-Tawheed wa al-Bayaan of Ibn as-Sa’dee, page 37