Purity of Intentions Part II

Purity of Intentions Part 2

By Dr. Jamal Badawi

Jan. 26, 2005

Picture©Microsoft.com

The Arabic term riya' is roughly translated as "showing off," which means doing something to please others or to gain their approval and admiration, instead of focusing on receiving God's approval, satisfaction, and pleasure. Riya' is the opposite of the Arabic term ikhlas [purity of intention].

According to Islam, riya' could make a pure act of worship, such as prayer, void of any reward and could even result in God's punishment.

The Qur'an mentions this when describing the lazy state of the hypocrites as they go to prayer, dragging their feet, only so that people can see them performing prayers:

[Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little.] (An-Nisaa' 4:142)

The Qur'an also mentions riya' in respect to charity, as people sometimes pay charity to appear generous:

[O you who believe! do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the unbelieving people.] (Al-Baqarah 2:264)

This means that if the intention is not sincerely to please God, then the reward for charity could be washed away just like rain washes away soil off a smooth rock, thus stopping any chance of plantation on it.

Once Prophet Muhammad (peace and blessings be upon him) was describing some of the signs of the Day of Judgment, one of which was the false messiah. Then he said that there was something he feared more than the false messiah, which was "hidden polytheism." Hidden polytheism is due to actions which are done for the purpose of showing off, like a person who lengthens his prayer so that people see him (As-Suyuti).

Mentioning the attitude of riya' and how ridiculous and pompous those who have it are, the Muslim scholar Ibn Al-Jawzi related a story in one of his books. Once a man was praying in what appeared to be a devoted manner, so people praised him and commented on how righteous and sincere he was. On hearing them the man felt so proud that while he was praying he turned to them and informed them that he was also fasting.

Satisfaction When Seen Doing Good

When people are seen performing a good deed, they often cannot but feel good if they are praised for it. Islam does not consider this to be riya', as long as the person originally intended the deed for the sake of God, without wanting to be praised by people. A person must also have the feeling of humbleness and thankfulness to God that He helped him or her perform this good deed.

This means that if a person intends to secretly do a good deed without anybody knowing and by chance somebody sees him or her, then he or she gets a double reward: one for doing a good deed and another for not feeling vain. This was mentioned when the Prophet was asked his opinion about a person who had done a good deed and then people had praised him for it. So he said, "It is glad tidings for a believer (which he has received in this mortal world)" (Muslim).

Good and Evil Intentions

Sometimes people may have a sincere intention to do good, but due to uncontrollable or unexpected circumstances, they may not be able to fulfill this act. According to Islam, although this action was not actually done, they are still rewarded for it due to their sincere intention.

This was clear when the Prophet was leaving Madinah on one of his campaigns and some people asked him to accommodate them so they could go with him. However, the Prophet did not have the means to accommodate them all, so they were left behind. After leaving Madinah, the Prophet said that there were some men who were left behind but who were still with them though they were not physically present. Prophet Muhammad said that wherever they would go or whatever they would do, these people would share the same reward as those who were able to join him. This was due to their sincere intentions and because they were detained because of a legitimate excuse. This story was mentioned in the Qur'an:

[Nor unto those whom, when they came to thee (asking) that thou shouldst mount them, thou didst tell: I cannot find whereon to mount you. They turned back with eyes flowing with tears, for sorrow that they could not find the means to spend.] (At-Tawbah 9:92)

God's pleasure is not achieved only by peoples' efforts; they also need God's generosity and grace in order to receive His divine reward. God's generosity is assured by the Prophet, who said,

If somebody intends to do a good deed and he does not do it, then Allah will write for him a full good deed in his account with Him; and if he intends to do a good deed and actually did it, then Allah will write for him in his account with Him, from ten to seven hundred times to many more times its reward. And if somebody intended to do a bad deed and he does not do it, then Allah will write a full good deed in his account with Him; and if he intended to do a bad deed and actually did it, then Allah will write one bad deed in his account." (Al-Bukhari)

Improving the Quality of Ikhlas

The first step to improve the quality of ikhlas is to make sure that your action is not prohibited by God. For example, a person cannot drink wine or rob a bank and say that he or she is doing it with a good intention. According to Islam, ends do not justify means; if a person has a noble objective then his or her intentions must also be noble.

Second is being conscious of God by realizing that God is present at all times and that He is aware of all your inner thoughts and motives. The Qur'an refers to this by saying what means:

[Say: "Whether ye hide what is in your hearts or reveal it, Allah knows it all: He knows what is in the heavens, and what is on earth. And Allah has power over all things.] (Aal `Imran 3:29)

Third is to develop the habit of giving some thought to any action before actually doing it. This includes, for example, seeking God's approval and pleasure when giving charity and not intending to impress people by it. The Qur'an makes reference to this by saying what means:

[(Saying): We feed you, for the sake of Allah only. We wish for no reward nor thanks from you.] (Al-Insan 76:9)

Similarly, it is wrong for a person to seek knowledge with the intention of showing off, as the Prophetic saying clarifies that it is only the person who seeks knowledge to please God and to achieve his or her mission on earth who gets rewarded (As-Suyuti). In particular, people engaged in religious education should remember Prophet Muhammad's warning about people who appear to be pious but at the same time have insincere intentions (Muslim).

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* Adapted from a lecture in Dr. Jamal Badawi's Islamic Teachings series.

** Dr. Jamal Badawi is a professor at Saint Mary's University in Halifax, Canada, where he teaches in the areas of management and religious studies. He is the author of several works on various aspects of Islam.

Source: http://www.islamonline.net/english/introducingislam/Worship/Heart/article16.shtml

Purity of Intentions Part I

Purity of Intentions Part I

By Dr. Jamal Badawi

Dec. 15, 2005

The Arabic term ikhlas literally means purity, which is used in the Qur’an to refer to various things. For example, a verse mentions the purity of milk: (We produce, for your drink, milk, pure and agreeable to those who drink it) (An-Nahl 16:66). Purity in this verse refers to something that is natural, pure, wholesome, and not mixed with anything else.

The Qur’an also uses the term ikhlas to refer to the purity of faith and belief, where a short but crucial chapter in the Qur’an named Al-Ikhlas (purity), says what means:

[Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.] (Al-Ikhlas 112)

This chapter was named Al-Ikhlas to refer to the purification of the belief in God from any form of polytheism, whether by worshiping some other deity instead of God, worshiping a deity alongside God, or regarding objects or persons that God created as intercessors between God and man.

Another meaning of purity is the sincerity of intention behind any action or behavior. Islam regards the motives behind what people say or do as essential and that these motives should always be to pursue the pleasure, approval, and satisfaction of God.

People whom we encounter daily have certain motivations behind their actions. These motives determine their enthusiasm, quality and amount of effort, and even their tolerance and perseverance while working.

Some peoples’ intentions and motives may be detected easily through their behavior, which may reflect selfishness, love for money, or the need for prominence and pride.

Other times, these motives are subtle and not clearly discovered, even the individual himself may not be totally aware of what drives him to do or say certain things. Whether the individual himself or the people discover these motives or not, a person must acknowledge that God sees and knows what is in his heart at all times.

Lack of Pure Intentions

Islam does not just look at the superficial aspect of deeds irrespective of its motives. God evaluates peoples’ deeds according to the intentions behind them. This meaning is referred to in the Qur’an when it talks about animals which are sacrificed during the rites of pilgrimage, where it says what means:

[It is neither their meat nor their blood that reaches Allah: it is your piety that reaches Him.] (Al-Hajj 22:37)

Another verse in the Qur’an states that it is the sincere intention behind our actions that is important, rather than the superficial or formalistic aspect:

[Verily it is We Who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion. Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): “We only serve them in order that they may bring us nearer to Allah.” Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful.] (Az-Zumar 39: 2-3).

The reward for deeds depends upon the intentions.

The term ikhlas in this verse refers to the purity of intention, which has also been emphasized by the Prophet Muhammad (peace and blessings be upon him) when he said, “Verily, Allah does not look to your faces and your wealth but He looks to your hearts and to your deeds” (Muslim).

In another hadith the Prophet said, “The reward for deeds depends upon the intentions and every person will get the reward according to what he has intended” (Al-Bukhari).

The Prophet Muhammad was also asked about people who sacrificed their life and which of them really fought in the way of God: “(One who fights) for displaying his valor, (a man who) fights out of his family pride, or (a man who) fights for the sake of showing off, who amongst these fights in the way of Allah?” The Prophet said, “Who fights that the word of Allah be exalted fights in the way of Allah” (Muslim).

Is Ikhlas Restricted to Worship?

Ikhlas does not only relate to the pure acts of worship like prayer and fasting but it also relates to the customary activities that are done with a good intention, which can be transformed from just a customary act to an act of worship. One scholar said that a pure intention could change customary actions to the honor of worship, provided that the act is not forbidden or prohibited.

You will be rewarded for whatever you spend for Allah’s sake.

For example, eating is a daily activity that is necessary for people to survive. However, if people thank God for providing them with food, and intend to eat in order to strengthen their bodies, in order to fulfill the mission for which they have been created, then it will be considered an act of worship.

Also, many people who are married or have children, feel responsible for feeding them, regardless of their faith or philosophy. This customary act was described by the Prophet Muhammad as an act of worship and charity, when he said, “You will be rewarded for whatever you spend for Allah’s sake, even if it were a morsel which you put in your wife’s mouth” (Al-Bukhari). He also said that whatever a person spends on himself, his wife, or his children is charity (Ahmad).

Concerning charity, the Prophet also said, “There is none amongst the Muslims who plants a tree or sows seeds, and then a bird, or a person or an animal eats from it, but is regarded as a charitable gift for him” (Al-Bukhari).

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* Adapted from a lecture in Dr. Jamal Badawi’s Islamic Teachings series.

Source: http://www.islamonline.net/english/introducingislam/Worship/Heart/article14.shtml

Taqwa: Between Love & Fear

Taqwa: Between Love & Fear*

By Dr. Jamal Badawi**

Dec. 4, 2005

Divine love is a mutual genuine feeling between God and man. Picture ©Microsoft.com

Taqwa is a central concept that has been frequently mentioned in the Qur’an, especially in verses that deal with individual behavior in social relations.

Some of the common English translations of the word taqwa are “piety” and “heed” or “God-fearing.” Each of these translations gives only a partial understanding of this word’s true meaning because it is an attitude that combines many feelings, such as fear of God, heeding, and above all being God-conscious.

Is Taqwa Simply Fear?

The term fear, when used to refer to God-consciousness in the Islamic context, does not mean being scared of God because being scared excludes any feeling of love or respect.

Fear of God means to fear His disobedience and punishment, on the Day of Judgment, and to fear forgetting Him and losing His blessings.

Another partial meaning of fear, which is nobler, is the fear of displeasing God, the One Whom you love. For example, when two people love each other, you find each of them trying their best to please the other and to avoid even forgetting their anniversaries or birthdays. If this is the attitude of humans towards each other, then it is more appropriate that people fear God’s displeasure. People should love God most because they owe everything to Him: their lives, property, and, above all, His guidance to know and worship Him.

So, fear of God is not founded on a vengeful concept of hate and fear of God. It is actually based on love, which leads to a feeling of fear of God’s displeasure.

God-Consciousness

God-consciousness is the core of taqwa.

The meaning of taqwa was clarified in a statement made by `Umar ibn Al-Khattab, the second caliph after Prophet Muhammad (peace be upon him). `Umar compared being God-conscious to a person going through a narrow path with thorns while he is trying to snatch his clothes in order to protect himself from any harm. In Arabic, clothing is used as a metaphor for a person’s character and the thorns are a metaphor for the temptations in life, such as greed and wanting to get money from any source whether legitimate or illegitimate, or temptation towards illicit relationships. This similitude means that the person goes through life trying to protect his moral and pure character, which was endowed on him by God, from all other diversions, deviations, or temptations that surround him.

God-consciousness is the core of taqwa because God-consciousness is acknowledging, feeling, and realizing God’s presence at all times, and knowing that He is looking after you and knows what you are doing and even what your soul whispers to you. This feeling results in trying to go through life according to God’s orders and being ashamed of doing wrong in His presence, which is at all times.

So a person who has taqwa tries to avoid both: things that displease God and things that may harm himself or others. This is explained beautifully in a story that took place during the reign of `Umar ibn Al-Khattab. A simple teenage girl had a mother who sold milk and in order to increase the amount of milk and earn money easily her mother added water to it. On seeing her mother, the girl advised her not to cheat but the mother said that they are alone and caliph `Umar cannot see them, so the girl told her that `Umar cannot see them but the God of `Umar can see them.

This story shows the degrees of God-consciousness and that reaching a high degree of God-consciousness is not necessarily measured by how often a person feels it on going to places of worship, but by a person tries to be conscious of God’s presence at all times.

Taqwa and Divine Love

For centuries, philosophers and writers have tried to explore divine love but found that there are some feelings that just cannot be translated into words, especially when a person moves to higher degrees of divine love.

Divine love requires commitment and steadfastness.

Divine love in Islam is not a type of superficial love but it is considered a mutual genuine feeling between God and man, which is referred to in the Qur’an: [Then Allah will bring a people, He shall love them and they shall love Him] (Al-Ma’idah 5:54).

The Qur’an connects divine love to taqwa in a verse that says what means [For lo! Allah loveth those who ward off (evil)] (Aal `Imran 3:76). This shows that divine love is not only manifested in pure acts of worship like prayers, but it is also reflected in different aspects of life. That is why following the path of God is the real test for the genuineness of divine love.

This is beautifully expressed in the Qur’an, while addressing Prophet Muhammad (peace be upon him): [Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful] (Aal `Imran 3:31).

Following this path that God has established for man results in a sense of dependence upon God and a sense of gratefulness to God for all His bounties.

Divine love requires commitment and steadfastness so a person can be prepared to face the different trials and tribulations in life. It also requires responsibility and sacrifice of some of the person’s time, property, desires, and even a person’s own life if necessary. The Qur’an indicates that to have this true love, one must put God’s love above all other types of love: [But those of Faith are overflowing in their love for Allah] (Al-Baqarah 2:165).

Prophet Muhammad (peace be upon him) also mentioned that one of the things that a person must achieve in order to feel the sweet taste of faith in his heart, is to love God and His Messenger more than anything else.

This divine love is also the foundation of love for other creatures in the universe because the deep and profound love for humans and other creatures would not be felt by someone who does not truly love God.

Translating Love Into Good Deeds

Various verses in the Qur’an explain the characteristics that a person should have in order to receive God’s love. One of those traits is taqwa or God-consciousness, which is referred to in the Qur’an: [For lo! Allah loveth those who ward off (evil)] (Aal `Imran 3:76).

God also loves those who have trust in Him.

Also, people who constantly repent to God deserve His love: [For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean] (Al-Baqarah 2:222), which means that the door for repentance is open if a person sins, and not only does God accept those who repent, but He also loves them.

A third characteristic is constant self-purification. The Qur’an says what means [And Allah loves those who purify themselves] (At-Tawbah 9:108).

People who do good were also mentioned in several verses: [Surely Allah loves the doers of good] (Al-Baqarah 2:195).

God also loves those who have trust in Him. He says what means [For Allah loves those who put their trust (in Him)] (Aal `Imran 3:159).

Those who are steadfast and persevering also deserve divine love: [And Allah loves the patient] (Aal `Imran 3:146).

People who are just or judge in equity are also mentioned in the Qur’an as receiving God’s love: [Surely Allah loves those who judge equitably] (Al-Ma’idah 5:42).

Endangering Divine Love

There are also characteristics that God does not love, such as aggression or transgression. He says what means [Lo! Allah loveth not transgressors] (Al-Ma’idah 5:87)

Corruption on earth or doing mischief is another bad characteristic: [And Allah loveth not mischief] (Al-Baqarah 2:205).

In addition, being ungrateful is something that God does not love: (…and Allah does not love any ungrateful sinner.) (Al-Baqarah 2:276).

Those who reject faith are also endangering divine love: [Say: Obey Allah and the Messenger. But if they turn away, lo! Allah loveth not the disbelievers (in His guidance)] (Aal `Imran 3:32). In the Qur’an God mentions oppression, where He says what means [And Allah does not love the unjust] (Aal `Imran 3:57).

Betrayal and treachery are also bad traits that God does not love: [Surely Allah does not love the treacherous] (Al-Anfal 8:58).

God dislikes vanity and arrogance.

Those who waste and misuse things are mentioned by God as people who endanger divine love: [Surely He does not love the extravagant] (Al-A`raf 7:31).

There are also a number of verses that show that God dislikes vanity and arrogance, where He says what means [Surely Allah does not love him who is proud, boastful] (An-Nisaa’ 4:36).

Fruits of Taqwa

There are several benefits derived from the moral quality of being God-conscious. First, the Qur’an is in itself guidance for those who are God-conscious: [This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil)] (Al-Baqarah 2:2). This is why many people do not really benefit from reading scriptures of holy books, because their hearts are not really receptive to them.

Another benefit is that taqwa helps people to have proper vision, knowledge, and wisdom. Referring to this we find a beautiful verse in the Qur’an saying what means [O ye who believe! if ye fear Allah, He will grant you a criterion (to judge between right and wrong), remove from you (all) evil (that may afflict) you, and forgive you: for Allah is the Lord of grace unbounded] (Al-Anfal 8:29). Another verse that relates taqwa to knowledge and vision says what means [Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things] (Al-Baqarah 2:282).

Taqwa is also a cause for receiving the blessings of God and finding a way out of problems and tribulations that may be found in life. For example, the Qur’an says what means [And whoever is careful of (his duty to) Allah, He will make easy for him his affair] (At-Talaq 65:4).

Ultimate bliss is also reached by God- consciousness.

The Qur’an refers to taqwa as a perquisite for the forgiveness of sins. It says in one verse what means [And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him] (At-Talaq 65:5).

Taqwa is also a precondition for receiving God’s mercy, which is indicated in a moving verse that says what means [That (mercy) I shall ordain for those who do right, and practice regular charity, and those who believe in Our signs] (Al-A`raf 7:156).

Ultimate victory and taqwa are also related: [Lo! the sequel is for those who ward off (evil)] (Hud 11:49).

Ultimate bliss is also reached by God-consciousness, and not only is this bliss in life on earth but also in the eternal life of the hereafter. The Qur’an refers to this by saying what means [Behold! verily on the friends of Allah there is no fear, nor shall they grieve] (Yunus 10:62).

This is why the Qur’an constantly mentions taqwa as an essential quality: that one should submit to God’s will and take taqwa as provision for the travel from this life on earth to the eternal life in the hereafter. The Qur’an refers to this by saying what means [For the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding] (Al-Baqarah 2:197). Having this quality of taqwa would result in a feeling of inner peace, and eternal tranquility would spread among people.

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* Adapted from a lecture in Dr. Jamal Badawi’s Islamic Teachings series.

** Dr. Jamal Badawi is a professor at Saint Mary’s University in Halifax, Canada where he currently teaches in the areas of management and religious studies. He is the author of several works on various aspects of Islam.

Smiling Is Charity

Smiling Is Charity

By Khurram Murad

Abu Dharr (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said,

“There is no person who does not have the obligation of (doing) charity every day that the sun rises.”

Whereupon he was asked, “O Messenger of Allah, from where would we get something to give in charity (so often)?” To which he (peace and blessings be upon him) replied,

“Indeed the gates to goodness are many: glorifying God, praising Him, magnifying Him, saying ‘There is no god but Allah,’ enjoining the good and forbidding the wrong, removing (any source of) harm from the road, making the deaf hear (and understand), guiding the blind, showing the seeker his need, striving as far as your two legs could carry you and with deep concern to give succor to him who asks, carrying with the strength of your arms (the burdens of) the weak. All these are (acts of) charity.” And he added, “And your smiling in the face of your brother is charity, your removing of stones, thorns, and bones from people’s paths is charity, and your guiding a man gone astray in the world is charity for you.”

Any person who comes across this beautiful saying must pause for some moments to consider some of its meanings and implications. The hadith has two main concerns:

1. Awakening the springs of goodness in the human heart

2. Strengthening the society with the bond of love, affection, and brotherhood

Charity, as it is traditionally understood, consists of money or various objects given by the rich to help the poor or by the strong to help the weak. Charity, according to this understanding, is extremely narrow and its effects on the life of society are limited. The saying of the Prophet, however, takes charity out of this narrow, physical meaning and on to a spiritual plane that opens up a vast and limitless world by emphasizing that every good is charity. And on every person is the obligation of charity. This is a unique concept of charity. What is charity? Isn’t it “giving”? Indeed, so it is. Then let every act of giving be charity—even a smile in the face of your brother. Charity has a physical and a spiritual dimension which are thus fused into one so that a person can say in giving charity: Take this penny or take this helping hand or take this feeling!

It is all one practical method proceeding from the depths of the soul, but we do not always realize the essence of it. The noble Prophet makes us realize the single spiritual essence which lies behind every act of goodness. But the Prophet (peace and blessings be upon him) does not want us merely to know. Knowledge is not an end in itself. He wants to make us return to goodness, goodness which is the very word of God, and the word of God is supreme. He wants that each of us should move and stir ourselves from within into goodness so that giving would become a habit of life, and that this habit would pass from person to person and prove infectious throughout society.

The wisdom of the Prophet lies in expanding the scope of goodness so that it becomes within the scope of each individual. If charity or goodness were to remain restricted to tangible things or to money, many persons would be prevented from doing humanitarian deeds and much wealth would remain locked up within individuals with no one benefiting and no one discovering its rich and abundant meaning.

The noble Prophet himself acted in a kind and concerned manner in all his human relationships just as a kind and concerned father would behave towards his son. He showed the way to people—step by step—and identified himself with their problems tirelessly and whatever the obstacles were. He showed in so doing the best way to train people and to win their hearts. That is why he made actions which seem to be quite a significant part of charity. That is why he was able to say:

“Smiling in the face of your brother is charity … and pouring out from your bucket into your brother’s bucket is charity.”

There are some people who do not ever smile and they do not ever open up their facial features when they meet others. There are people who are even stingy with a drop of water, a drop of God-given water! They may be malicious, or within them there is a disease that has blocked the springs of goodness in their souls. The problem is not merely a smile or a drop of water. It concerns the act of giving. Giving is movement from within which opens up the locked doors of the self, stirring the spiritual hand and making it open freely and widely. Giving is a positive movement, and the soul that is conditioned by positive impulses is a living, stirring, active soul that stands in marked contrast to the negative, cramped, and feeble soul.

Charity in its tangible, narrow sense divides people into the receivers on the one hand and the givers on the other. This division inspires among the receivers feelings of weakness and even of error, and among those who give feelings of pride and conceit. Such a division, for society, is extremely evil.

But the comprehensive Islamic concept of charity, which includes all good actions however small they may be, allows all people, whether rich or poor, to become givers and receivers on an equal basis. This points to another basic principle of Islamic thought and behavior—that the standard on which life is judged is not the materialistic or the economic standard alone but one based on faith, feeling, and sensitivity, which form the core of human relations.

Mankind has always been absorbed with and infatuated by amassing wealth and possessions, and often considers such materialism to be the very mainstay of life. But a society based on economic and materialistic considerations alone is often dry and hard and callous and is eaten up by hatred and envy. Of course, Islam does not neglect the material world and the needs of life. Indeed it gives it due attention. But it does not merely stop there, because life in actuality does not stop there. Instead it carries it on to wider and varied horizons, to greater and higher levels. For Islam is the religion of life complete. And from it comes the ties of faith, affection, and love to bind hearts and the society together. Allah says in the Qur’an,

(And (as for the believers) God has brought their hearts together. And if you had spent all that is in the earth you could not have brought their hearts together.) (Al-Anfal 8:63)

The Prophet (peace and blessings be upon him) said,

“No one of you (truly) believes until he loves for his brother what he loves for himself.” (Al-Bukhari and Muslim)

This is the essence of charity. So begin by meeting your brother with a smile. This would open up locked souls, penetrate to the depths of the heart, and exert a magnetic bond on society. Read the hadith again and see how it reaches into the depths of the soul, the essence of existence, and creates hearts that are tender, pure, radiant, and beautiful.

Related Links:

• Even A Smile…

The Prophets Beloved!

The Prophet (saws) said
"Some people will come on the Day of Judgement and their Imaan will be outstanding. Its light will shine from their chests and from their right hands. So it will be said to them, 'Glad Tidings for you today!
Assalaamu Alaykum and goodness for you! Enter into it(Jannah) forever!
so the Angels and the prophets will be Jealous of the love of Allah for them." So the sahabah asked, 'Who are they, O Messenger of Allah?'

Muhammad(saw) replied, They are not from us and they are not from you.
You are my Companions they are my Beloved. They will come after you and will find the book (the Quran) made redundant by the people, and a sunnah which has been killed by them. So they will grab hold of the book and the sunnah and revive them. so they will read them and teach them (the Qur'an and the sunnah) to the people and they will experience in that path a punishment more severe and more ugly than what you (O Sahabah) have experienced. Indeed, the Imaan of one of them is equivalent to the Imaan of forty of you. The shaheed of one of them is equivalent to forty of your shuhadaa'. Because You found a helper towards the truth (the prophet(saw)) and they will find no helper towards the truth. so they will be surrounded by Tyrant Rulers in every place, and they will be in the surroundings of Bayt ul-Maqdis (al-Quds). The Nussrah (victorious material support) of Allah will come to them, and they will have the honour of it on their hands." Then he(saw) said, O Allah! Give them the Nussrah and make them my close friends in Jannah.
[Musnad Imaam Ahmad]

Commentary on the Verse of Light

Commentary on the Verse of Light

Imam Ibn ul Qayyim al Jawziyyah

The Invocation of God - Al-Wabil al-Sayyib min al-Kalim al-Tayyib
© 2000, Michael Abdurrahman Fitzgerald & Moulay Youssef Slitine (Translators)
Islamic Texts Society, UK

God strikes a parable about His light within the heart of His servant, which only the learned understand: ‘God is the light of the heavens and the earth. The similitude of His light is a niche in which there is a lamp. The lamp is in a Glass, the Glass, like a glistening star, kindled from a blessed olive tree, neither of the east nor of the west, whose oil well nigh glows though no fire has touched it: light upon light. God guides to His light whom He wills, and God strikes parables for human beings, and God knows all things.’ [Qur’an 24:35]

Ubayy ibn Ka`b said, 'the similitude of His light [takes place in] the Muslim's heart.' [Ibn Kathir, 3:464] This light, which He has placed in the heart, comes from gnosis, love, faith and the remembrance of God. It is the light that He has sent down to His servants, by which He gives them life, and by which they walk among people. Its origin is in their hearts, but then He strengthens and increases it until it appears upon their faces, limbs, bodies, even their clothes and dwellings. People of this nature perceive it, while others deny it. On the Day of Judgement, however, it will come forth by their faith, and hasten before them in the darkness of the Bridge, that they might cross it. They will proceed in proportion to either its strength or its weakness in their hearts during their life in the world.

For one person, it will be like the sun, for another like the moon, the stars or a lamp. For yet another, this light will be only at the tips of his toes; it will shine, then go out [then shine, then go out]. For just as his light had been in this world, so he shall be given when crossing the Bridge. In fact, it is the selfsame light that had appeared to him before. However, just as the hypocrite has no real light in this world, or has only an outward light but none within, so shall he be given [on that Day] an outward light which will vanish in the darkness and be lost.

It is about this light-its abode, its bearer and its fuel-that God has coined the parable of the niche, which is like the breast. In this niche lies a globe made of purest glass, like a glistening planet in whiteness and purity-a similitude for the heart, likened to glass inasmuch as it possesses the qualities of the believer's heart: clarity, fineness and firmness. By its clarity [the believer] sees truth and direction; by its fineness he acquires kindness and mercy; by its firmness he combats God's enemies, and stands firm in his resistance to them and upholds the truth.

None of these qualities negate another or oppose it. They strengthen and complement each other. '[The faithful are] strict against the unbelievers, merciful to each other’ [48:29]; 'By the mercy of God, you were gentle to them. For had you been harsh, or hard of heart, they would have fled from your presence’ [3:159; the expression translated as ‘hard of heart’ (ghaliz. al-qalb) literally means ‘thick-hearted’]; and 'O Prophet, strive against the non-believers and the hypocrites and be firm against them.’ [9:73] According to a saying that has been passed down, 'Hearts are God's vessels on earth, and most beloved unto Him are the finest, firmest and clearest of them.’ [al-H.akim al-Tirmidhi…It also appears in Ahmad ibn H.anbal’s Kitab al-Zuhd, 1414/1993, and Is.fahani (H.ilya, 6:97), with the wording ‘God, blessed be He, has vessels on earth…’]

In contrast to this heart, there are two other reprehensible types. One is the heart that is hard like stone, devoid of compassion, generosity or social good; devoid, too, of the clarity by which God may be seen-a heart dominated by ignorance, with neither knowledge of the truth, nor compassion for fellow creatures.

The other is the heart that is as weak as water. It is devoid of strength and firmness, accepts any idea, but lacks the strength to stand by what it accepts. It is devoid of the power to affect anyone, but is itself affected by everything it mingles with-be it strong or weak, wholesome or tainted.

In the glass there is a lamp which bears the light. The fuel for this light is oil pressed from an olive tree, [which grows] in a place so medial that the sun reaches it at both the beginning and the end of the day, making its oil the purest and least opaque-so clear it almost glows by itself, without fire.

Such is the fuel for this lamp's light, and such is the fuel of the lamp in the believer's heart which comes from the tree of revelation, the greatest in blessing and the farthest removed from extremes. Indeed, it is the most central of all things, the most balanced, the most excellent. It reaches neither the extreme of the Christians nor that of the Jews, but rather seeks a middle way in all things. Such is the fuel for the Lamp of Faith which burns in the believer's heart.

Because this oil is so limpid that it almost glows by itself, when it is mingled with fire its glow becomes even more intense, its substance is strengthened and there is 'light upon light'. Similarly, the heart of the believer is so illumined that he could almost know God solely by way of his own God-given nature [fit.ra] and his own intelligence, though he had no fuel. Then the fuel of revelation reaches him, gives glad tidings to his heart and mixes with his own radiance. The light of revelation is added to the light of his own God-given nature, and the two combine to become 'light upon light’.

He had almost been able to speak of God without ever hearing anything about Him. When he hears utterances which his own nature has already perceived, it becomes 'light upon light'. Such is the case of the believer who first experiences the truth in a general way through his God-given nature, and then hears the words brought by [the Prophet] which explain the details. His faith is thus founded on the testimony of revelation and the testimony of his God-given nature.

Let a person of insight reflect on this great verse and on how it can be applied according to this noble meaning. God mentions His light in the heavens and on earth, and His light in the hearts of His believing servants. There is intelligible light, perceived by insight, illuminating inner visions and hearts [al-nur al-ma`qul al-mashhud bi 1-bas.a'ir wa 1-qulub]. And there is the physical light [al-nur al-mah.sus], perceived by the faculty of sight, illuminating the upper and the lower regions of the world: two sublime lights, one more sublime than the other. When physical light is absent from some place, no human being or animal can live there. Animal life is engendered only where there is light. It cannot thrive in dark places where no light shines. And so, a people for whom the light of revelation and faith has gone out, and a heart in which this light has gone out, must be dead, no more alive than the most lifeless place on earth.

In His words, God connects life with light: 'Or is one who was dead, and whom We gave life and made for him a light by which to walk among people, like one who is in a darkness from which he cannot emerge?’ [6:122] Or His words, 'Thus have We inspired you with a spirit from Our command; you had known neither the Book nor faith, but We made it a light by which We guide those of Our servants whom We Will.’ [42:52]

About this second verse, it has been said that the pronoun ‘it’ refers to command, or to faith, but the correct reading is that it refers to spirit. Thus, 'We made that spirit with which We inspired you a light.' In other words, we say spirit when life is brought forth, and light when radiance and illumination are brought together. But the two are inseparable. If life exists through the Spirit, so does light; and where there is light, there is also light. So the heart of one who does not accept this Spirit is dead and benighted, as dead as one whose soul has separated from his body.

Source: http://www.islaam.com/Article.aspx?id=659

Humbleness

Humbleness Shaykh Salman al-`Awdah Moral Character of the Daa`iya Translated by Muhammad Buneef

Humbleness is to know the value of oneself, to avoid pride, or disregarding the truth and underestimating people. As the Prophet sallallahu `alaihi wa sallam said, according to Muslim and others, "Al-Kibr is rejecting the truth and looking down upon people" [Muslim, Tirmidhi and Abu Dawud]. Humbleness is for one who is important and significant and he fears to gain notoriety or to become too great among people. As it was said, "Humble yourself, you will be as a glimmering star to the viewer on the surface of the water even if it is lofty." We don't say to an ordinary person, "Humble yourself." But it is said to him, "Know the value of yourself, and do not place it in the wrong place!"

It was narrated by al-Khattabi in al-Uzlah that Imaam `Abdullah bin al-Mubaarak came to Khuraassaan [in Persia] and went to a person who was known for his zuhd and wara' [asceticism and cautiousness in piety], so when he entered where the man was, he (the man) did not turn around nor give him any consideration at all. When 'Abdullah bin al-Mubaarak left, some of the people who were inside with the man said to him, "Don't you know who that was?!<sup>"</sup> He said, "No," He was told, "This is the 'Amir of the believers...this is... this is... this is... `Abdullah bin al-Mubaarak." So the man was astonished and came out to Ibn al-Mubaarak in a hurry apologizing and absolving himself from what happened, saying, "O Abu 'Abd al-Rahmaan! Forgive me and advise me!" Ibn al-Mubaarak said, "Yes... whenever you come out of your house and see someone, assume that he is better than you!" He knew that the man was conceited. When Ibn al-Mubaarak inquired as to what the man's profession was, he found out that he was a weaver!! [See comments of adh-Dhahabi in aI-Mizaan concerning Waasil bin Ata'a]. Therefore, this educated Imam noticed that this mutazahid (devoted pious person) possessed a kind of arrogance, conceitedness and feeling of superiority over others.

This disease sometimes envelops pious people; this is why he offered advice that was easy for him. Many times we find this characteristic in some of the pious people, as well as some of the duaat. But when it reaches the small students who misbehave with their shaykhs, scholars and teachers this really hurts inside! There is no objection if you differ in opinion or judgement with a scholar or a daai'ya as long as you are qualified to do so The problem occurs when this difference of opinion becomes a destructive element to the scholar's dignity, diminishes his value, disregards and disrespects him. This may be accepted from the common people, or from the people of innovation and misguidance, but it is not allowed in any circumstance for Ahl-As Sunnah and from the students of `Ilm al-Shariyyah. Surely the scholars of Ahl as Sunnah wal Jamaa'ah in particular, are requested to call for that which is good and to forbid the forbidden, as well as to take into consideration the prominent people... if they are disappointed by the closest people to them, then they are not expected to react in the same manner. Therefore one of them is like a brave knight who is only supported by women! That is, if the Ahl as Sunnah protected their scholars' honor, and knew their value, and encircled them, they could have carried the duty of calling for that which is good and forbidding the forbidden in the correct way. But when a scholar is disappointed from among his own circles, he can't say anything. How sad it is that some people of innovation on the contrary reached the point that they even grant their shaykhs and masters some kind of sanctity, blindly follow behind them.

This is in reality a kind of slavery and dissolution of the follower into the followed. This is the practice of the Batiniyya groups through the ages, in such a manner that it conditions its individuals to give a certain degree of al-`isma (protection from error) to their leaders and Imams. Even the Mu`atazila, the ones who practice "rationalism" and almost have no place for emotions... one of their poets said about their Shaykh Waasil bin Ata'a, "He has, behind the sea of China to it's farthest parts, and in every place behind the barbarians, men (duaat) whose leader is not weakened by the irony of a tyrant... nor by the plot of a deceiver ... They are the people of Allah's religion in every place, and the lords of its fatawa and the science of dispute." And the people of the Sunnah are worthier of evaluation and respect of their scholars. There is no good in a nation where the young do not respect the older, and the older do not have mercy on the younger. It is from the humbleness, from knowing the self value that the young beginner should not look at himself as a rival to this or that scholar, and say, "They are men... and we are men"!! As a matter of fact, manhood differs, that is, the description of manhood in the Noble Qur'an was addressed in a form of glorification in many places, "...in it are men who love that they should be purified…" (Surat al-Tawba:108) and, "In houses which Allah has ordered to be raised, and that His name may be remembered therein; they glorify Him in the mornings and the evenings. Men whom neither merchandise nor trade divert from the remembrance of Allah and keeping to prayer and giving zakah. They fear a day in which the hearts and eyes will [fearfully] turn about..." (Surat al-Nur: 36-37). Manhood also refers only to masculinity in other places: "And that men from among people used to seek refuge with men from among jinn..." (Surat al-Jinn:6) Therefore, men are not all the same.

Humbleness is that one should humble himself with his companions. Frequently when the spirit of competition and envy is agitated between companions and rivals, a person may feel superior over his companion, he may be pleased by harming him, degrading his value and importance, accusing him of defects or exaggerating his faults. Faults that may have come to light when seeking advice, or correction. In reality this is what is called jealousy. It is amazing that the daa`iya becomes jealous about the gathering of a thousand or two at a meeting of knowledge or da`wah but he will not have any kind of reaction if he heard that twenty of thirty thousand people attended a concert or a sports event. By Allah, this is sad, for even if you were not pleased with your brother about something, it should be sufficient for you that he is calling to Allah ta`ala and teaching people the Deen and is sincere in general. In fact, he may even be correct in some of the things that you criticized him about.

Humbleness is to humble oneself to one who is below you. If you find someone who is younger than you, or of less importance than you, you should not despise him, because he might have a better heart than you, or be less sinful, or closer to Allah than you. Even if you see a sinful person and you are righteous, do not act in arrogance towards him, and thank Allah that He saved you from the tribulation that He put him through. Remember that there might be some riyaa' or vanity in your righteous deeds that may cause them to be of no avail, and that this sinful person may be regretful and fearful concerning his bad deeds, and this may be the cause of forgiveness of his sins.

According to Jundub, may Allah be pleased with him, the Messenger of Allah a mentioned that a man said, "By Allah, Allah will not forgive so-and-so," and that Allah Ta`ala said, "Who is swearing by Me that I will not forgive so-and-so? I surely have forgiven so-and-so and nullified your deed" [Muslim]. Therefore, do not act in arrogance towards anyone. Even when you see a sinner, do not act superior towards him, nor treat him with arrogance and domination. If you feel that the sinner may perform some acts of obedience which you do not, and that you may also posses some defects which the sinner may not, then deal kindly with him, and gently give da`wah which will hopefully be the cause of his acceptance and remembrance.

Humbleness is that your deed should not become too great in your eyes. If you do a good deed, or attempt to get closer to Allah ta`ala through an act of obedience, your deed still may not be accepted, "Allah only accepts from those who have taqwa." (Surat al-Maida: 27) This is why some of the Salaf said, "If I knew that Allah accepted one tasbeeh from me, I would have wished to die right now!"

Humbleness is that, when you are advised, if Shaytaan calls you to reject the advice, you must negate him. Because the purpose of advice is that your brother points out the defects that you have. As for he who Allah ta`ala has protected, if he finds one who will advise him and show him his defects, he'll overcome his nafs, accept from him, thank and make du`aa for him. This is why He sallallahu `alaihi wa sallam said, "Al-Kibr is rejecting the truth and despising the people" [Muslim, Tirmidhi, and Abu Dawud]. The arrogant never gives credit to anybody or mentions good about someone, and if he needed to do so, he would also mention five defects of that person. But if he hears somebody reminding him about his own defects, he will not be flexible nor comply due to his inferiority complex. This is why it is among man's moral integrity to accept criticism or comment without any sensitivity or discomfort or feelings of shame and weakness. Here he is, The 'Amir of the Believers `Umar, may Allah be pleased with him, raising the flag and lifting the motto,

"May Allah have mercy on a person who informed us of our defects."

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