Trust In Allah (Tawakkul)

 Asalamu Alikum

بِالسَّنَدِ المُتَّصِلِ إِلَى الشَّيْخِ الجَلِيلِ ثِقَةِ الإسْلامِ مُحَمَّدِ بْنِ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ، عَنْ غَيْرِ وَاحِدٍ، عَنْ عَلِيِّ بْنِ أَسْبَاطٍ، عَنْ أَحْمَدَ بْنِ عُمَرَ الحَلالِ، عَنْ عَلِيِّ بْنِ سُوَيْدٍ، عَنْ أَبِي الحَسَنِ الأَوَّلِ عَلَيْهِ السَّلامُ قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿وَمَنْ يَتَوَكَّلْ عَلَى اللهِ فَهُوَ حَسْبُهُ.﴾ فَقَالَ: التَّوَكُّلُ عَلَى اللهِ دَرَجَاتٌ؛ مِنْهَا أَنْ تَتَوَكَّلَ عَلَى اللهِ فِي أُمُورِكَ كُلِّهَا، فَمَا فَعَلَ بِكَ كُنْتَ عَنْهُ رَاضِياً، تَعْلَمُ أَنَّهُ لا يَأْلُوكَ خَيْراً وَفَضْلاً وَتَعْلَمُ أَنَّ الحُكْمَ فِي ذَلِكَ لَهُ، فَتَوَكَّلْ عَلَى اللهِ بِتَفْوِيضِ ذَلِكَ إلَيْهِ وَثِقْ بِهِ فِيهَا وَفِي غَيْرِهَا.

Muhammad ibn Ya’qub (al-Kulayni): from a group of our teachers, from Ahmad ibn Muhammad ibn Khalid, from more than one transmitter, from ‘Ali ibn Asbat, from Ahmad ibn ‘Umar al-Hallal, from ‘Ali ibn Suwayd, from Abu al-Hasan al-’Awwal (A). ‘Ali ibn Suwayd says, ‘I asked him concerning the utterance of God Almighty: And whoever puts his trust in God, then God suffices him (65:3).’ The Imam (A) said: “There are various degrees of trust in God. Of them one is that you should put your trust in God in all your affairs, being well-pleased with whatever God does to you, knowing for certain that he does not cease in His goodness and grace towards you, and that the command therein rests with Him. So put your trust in God, leaving that to Him and relying upon Him in regard to that and everything other than that.”1

Exposition

Halal, with a shaddah on the lam, means the seller of hill, oil. Abu al-Hasan al-’Awwal is Imam al-Kazim (A), and it is he who is meant (in traditions) when just ‘Abu al-Hasan’ is mentioned. Abu al-Hasan al-Thani is Imam al-Rida (A) and Abu al-Hasan al-Thalith is Imam al-Hadi (the Tenth Imam). Tawakkul literally mean, admission of one’s inability and reliance on one other than oneself.
(إتَّكَلْتُ عَلَى فُلانٍ فِي أَمْرٍ) means, as the lexicographers ‘I relied upon him in a certain matter, the word (إتَّكَلْتُ)originally being (إوْتَكَلْتُ), which means considering someone sufficient.
(يَأْلُوكَ) derived from (ألا) and (ألواً) meaning ‘to fail’, ‘to neglect’, ‘to refrain’. In the transitive form, some have said, when it requires two maf’ul, the sense of preventing and depriving (man’) is assured ....
Tawakkul, is something other than tafwid; and the two are different from rida and wuthuq, as will be explained later on. We will now explain this noble tradition in a number of sections:

Tawakkul And Its Degrees

Know, that closely related meanings have been ascribed to tawakkul by the various definitions proposed by different schools, each according to its own approach. The author of Manazil al-sai’rin says:

التَّوَكُّلُ كِلَةُ الأَمْرِ كُلِّهِ إلَى مَالِكِهِ وَالتَّعْوِيلُ عَلَى وَكَالَتِهِ.

Tawakkul means entrusting all the matters to their Master and relying upon His trusteeship.2
Some urafa have said:

التَّوَكُّلُ طَرْحُ البَدَنِ فِي العُبُودِيَّةِ وَتَعَلُّقُ القَلْبِ بِالرُّبُوبِيَّةِ.

Tawakkul means throwing the body down (as in prostration) in servitude (to God) and attaching the heart to (His) Lordship.
That is, it means using one’s bodily powers in obedience to God and refraining from interfering in the matters (of the heart) and consigning it to the Lord. Some others have said:

التَّوَكُّلُ عَلَى اللهِ انْقِطَاعُ العَبْدِ فِي جَمِيعِ مَا يَأْمُلُهُ مِنَ المَخْلُوقِينَ.

Tawakkul upon God means the severance by the servant of all hopes and expectations from the creatures (and attaching, them to God).
The meanings mentioned are. closely related arid there is no need to delve further on the meaning of the word. However, that which should be mentioned is that tawakkul has various degrees in accordance with the stations of the devotees. Since the knowledge of these degrees of tawakkul depends on the knowledge of the various degrees of the devotee’s knowledge of their Lord, the Almighty and the Glorious, we cannot avoid discussing them here.
Let it be known to you that one of the esoteric principles of the wayfarers of the Path, without which no progress is possible, is the knowledge of God’s Lordship and Mastership and the quality of the sway of the Holy Essence over all affairs. We shall not discuss the theoretical aspect of this issue, for it calls for an examination of questions related to free will and predestination, which is not suitable for these pages. Here, we will only mention the different degrees of the people’s knowledge of it.
People are very different in regard to the knowledge of the Lordship of the Sacred Essence .of God. The commoners among the monotheists consider God Almighty the Creator of the general essences of things and their elements and substances; but they do not believe in the all-embracing Lordship of God, and consider His authority over things as limited. As a matter of verbal habit they may often declare that God decrees all matters and has power over all things, that nothing can come into existence without His sacred Will. Yet, their actual station is not at a par with their verbal profession, neither in respect of knowledge, nor faith, neither experience nor conviction.
This class of people, to which we also belong, have no knowledge of God’s Lordship; their faith in tawhid is deficient and the sovereignty of the Lord is concealed from their sight by the veils of apparent causation. Hence they do not occupy the station of tawakkul, which is our concern here, except on the level of mere verbal claim. Accordingly, they do not rely in their worldly affairs on anything except the superficial causes and material factors.
If sometimes they turn their attention to God and beseech something of Him, that is either on account of imitation or for reasons of caution; since not only they see no harm in it but allow a possibility of benefit. Thus there is a scent of tawakkul in them, although whenever they deem the apparent causal factors as favorable they totally forget God and His efficacy.
Now that which is staid regarding tawakkul, that it is not opposed to action and effort is quite right and in accordance with reason as well as revelation. But to fail to see God’s Lordship and His efficacy and to consider material causes as independent is contrary to tawakkul. Although this kind of people is devoid of tawakkul in respect to their worldly affairs, they make vigorous claims of tawakkul when it comes to the matters of the Hereafter. They justify their sluggishness and neglect in the matters of acquisition of transcendental knowledge, spiritual development and fulfillment of moral and devotional duties by easy professions of reliance on God and tawakkul on His beneficence.
With such verbal declarations as ‘God is great’ and ‘My trust lies in God’s beneficence’ they hope to attain the stations of the Hereafter. However, in regard to worldly matters, they declare, “Effort and endeavor are not contrary to tawakkul on God and reliance upon His munificence.” This is nothing except one of the guiles of the carnal self and the Devil. For this sort has tawakkul on God neither in the matters of the world nor in the affairs of the Hereafter. But since they consider worldly matters as paramount, they put their reliance on material causes, not relying on God and His efficacy.
On the other hand, since the affairs of the Hereafter are not important in their eyes and as they have no real faith in the Day of Resurrection and its details, they conjure up pretexts to conceal their neglect. Hence they say, ‘God is great’, and they declare trust in God and faith in the intercession of the Intercessors, although such professions are nothing but empty verbiage and meaningless oscillations of the tongue.
There is another class of people, who, having been convinced either by reason or revelation, affirm that God Almighty is the sole determiner of matters, the cause of all causes, efficacious in the realm of being, there being no limit to His power and influence. On the level of rational belief, they have tawakkul in God; that is the complete grounds of tawakkul have been furnished for them by reason and revelation.
Hence they consider themselves as mutawakkil and are able to supply rational proofs in justification of tawakkul, having confirmed rational conviction in all the essential preliminaries of tawakkul, which are: God’s knowledge of the needs of His creatures; His power and ability to satisfy those needs; His freedom from stinginess; and His Love and mercy for His creatures. On the basis of these, it is necessary to have trust on the Omniscient, Powerful, unniggardly and Merciful Lord, Who takes care to provide whatever is good for His creatures and in their interest, Who does not allow them to remain deprived of what is good for them, even though they themselves should be incapable of distinguishing between that which is beneficial or harmful for them.
This group, although they are mutawakkil on the level of rational knowledge, has not yet attained the stage of faith; they are shaky when confronted with the matters of life. There is a conflict between their reason and their heart, in which reason is dominated by the heart which has faith in material causes and is blind to God’s power and efficacy.
There is a third group in which the conviction in God’s sway over creation has penetrated into the heart, which has firm faith in God’s Sovereignty and Mastership over things. The pen of reason has inscribed all the essentials of tawakkul on the tablet of their heart. It is they who possess the station of tawakkul.
But the members of this group also differ from one another in regard to the level and degree of faith, whose highest degree is contentment (itminan) at which the most perfect degree of tawakkul appears in their heart. Then, their heart is detached from causation and attached to the Lordship of God, on Whom they rely and in Whom they-are content, in accordance with the words of the mystic who defined tawakkul as “casting the body away in servitude to God and attaching the heart to His Lordship.”
That which was mentioned above holds true in the case when the heart still dwells in the stage of plurality (kathrat al-af’ar) otherwise it leaves behind the station of tawakkul to attain to a higher station whose discussion lies outside the scope of this exposition.
Thus, it was seen that tawakkul has various stages and degrees, and perhaps the degree of tawakkul referred to in the hadith is the one pertaining to the second group, for it mentions knowledge as its preliminary condition. Or perhaps it refers to a degree of tawakkul according to some other mode of gradation, for tawakkul is amenable to another kind of gradation, as described in relation with the various stages of wayfaring by the experts of mystics knowledge and spiritual discipline, as a gradual gradation from plurality to unity; for absolute extinction (fana’ al-mutlaq al-af’ali) is not attained instantaneously but gradually. In the first stage, the wayfarer observes unity in his own self and then in all other beings.
The stations of tawakkul, rida, taslim and all the other stations are attainable gradually. The wayfarer may at first exercise tawakkul in some of his affairs and with respect to hidden and unobservable causes. Then, gradually, his tawakkul becomes general, in that it extends from hidden and inner causes to manifest and observable ones and from his own affairs to that of his relatives and associates. Accordingly, it is stated in the holy tradition that one of the degrees of tawakkul is trust in God in all one’s affairs.

Difference Between Tawakkul And Rida

Let it be known to you that the station of rida is different from the station of tawakkul, being higher and more luminous. This is because whereas the mutawakkil seeks his own good and benefit and entrust his affairs to God considering Him the provider of good, the radi (one who has attained the station of rida) is one who has annihilated his will in the Divine Will, having no more a separate will of his own. When a mystic was asked, “Matur’id?” (What is your wish?), he replied, “Urid an la urid” (My wish is not to wish at all). What he meant is the station of rida.
As to the words of the Imam (A) in the hadith, “that you should be well-pleased (radiyan) with whatever God does to you,” they do not refer to the station of rida. Hence, he (A) says thereafter, “Know for certain that whatever He does to you, your good and benefit lies therein.” It appears that the Imams (A) intended to bring about the station of tawakkul in the listener. For this he mentions certain preliminaries. First, he (A) says, “Know that He does not cease to be good and benign towards you.”
Then he (A) says, “Know that the authority therein lies with Him.” Of course, one who knows that God Almighty has power over everything and that He does not cease to be graceful and benign, he would attain to the station of tawakkul, because the two main pillars of tawakkul are the same as stated by the Imam (A); although he (A) does not explicitly state the other two or three pillars. After mentioning the explicit and implicit preliminaries - that whatever God Almighty does is welcome because in it lies one’s good and benefit - the preliminaries which guide to the station of tawakkul, he (A) draws the conclusion and says, “Then have tawakkul on God.”

Tafwid, Tawakkul And Thiqah

Know that tafwid is also different from tawakkul, and so also thiqah is different from these two. Hence each of the three has been considered a different station on the wayfarer’s path. The Khwajah says:3

التَّفْوِيضُ أَلْطَفُ إشَارَةً وَأَوْسَعُ مَعْنىً مِنَ التَّوَكُّلِ. التَّوَكُّلُ شُعْبَةٌ مِنْهُ.

That is, tafwid is subtler and more refined than tawakkul, for tawfid, means that the devotee should see no power and capacity in himself and that he should consider himself ineffectual and regard God as All-effectual. This is not so in tawakkul, for the mutawakkil makes God his own substitute, one in charge of his affairs, for attaining that which is good and beneficial. Tafwid is wider and tawakkul is a branch of it, because tawakkul is in regard to one’s interests and tafwid is in regard to absolutely all the affairs.
Moreover, tawakkul does not occur except after the presence of its cause, that is the matter in regard to which the devotee comes to rely upon God. An example of it is the tawakkul of the Apostle (S) and his Companions in regard to security from the evil of the idolaters, at the time when they were told:

﴿الَّذِينَ قَالَ لَهُمْ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ.﴾

Those unto whom men said, ‘Lo! the people have gathered against you, therefore fear them’. But it increased them in faith and they said, ‘God is sufficient for us and an excellent trustee is He’ (3:173)
Tafwid, however, is mostly antecedent to its referent cause, as indicated by the supplication narrated from the Apostle of God (S):

اللَّهُمَّ إنِّي أَسْلَمْتُ نَفْسِي إلَيْكَ وأَلْجَأْتُ ظَهْرِي إلَيْكَ وَفَوَّضْتُ أَمْرِي إلَيْكَ.

My God, I surrender my self to Thee; I seek refuge with Thee, and I hand over my matter to Thee.
At times tafwid is subsequent to the occurrence of its cause, such as in the case of the tafwid of the believer belonging to the Pharaoh’s people. (40:44)
The account given above is a condensed translation of the exposition by the famous ‘arif ‘Abd al-Razzaq Kashani of the words of the perfect ‘arif Khwajah ‘Abd Allah al-Ansari, and that which the Khwajah says is also substantially the same. However, I have reservations about considering tawakkul to be a branch of tafwid, and there is an obvious lack of rigor in regarding tafwid as being the more general of the two. Also, there is no reason to regard tawakkul as being subsequent to the cause, for tawakkul can be both antecedent as well as subsequent.
As to the words of the holy tradition,

فَتَوَكَّلْ عَلَى اللهِ بِتَفْوِيضِ ذَلِكَ إلَيْهِ.

Possibly, since tawakkul is accompanied by viewing oneself as being in charge of one’s affairs - because in tawakkul one makes God one’s wakil in an affair that he deems as pertaining to himself - the Imam (A) wished to lift the questioner from the station of tawakkul to that of tafwid, making him understand that God Almighty is not your substitute and deputy in regard to the charge of your affairs; rather, He is the master of His own realm and the Lord of His own kingdom (to which you and your affairs belong). In Manazil al-sai’rin, the Khwajah has also pointed out this while discussing the third degree of tawakkul.
And as to thiqah (reliance), it is different from tawakkul and tafwid, as the Khwajah says:

الثِّقَةُ سَوَادُ عَيْنِ التَّوَكلُِّ وَنُقْطَةُ دَائِرَةِ التَّفْوِيضِ وَسُوَيْدَاءُ قَلْبِ التَّسْلِيمِ.

Thiqah is the eye of tawakkul, the (moving) point of the circle of tafwid, and the inmost heart of taslim (surrender).4
That is, the three stations cannot be attained without thiqah. Rather thiqah on God Almighty is the soul of those stations, and the devotee cannot attain them without thiqah. This allows us to understand the Imam’s allusion to it, after the mention of tawakkul and tafwid, when he says:

ثِقْ فِيهَا وَفِي غَيْرِهَا.

• 1. Usul al-Kafi (Akhundi), ii, 391, hadith 3.
• 2. Khwajah ‘Abd Allah al-’Ansari, Manazil al-sa’irin.
• 3. Khwajah ‘Abd Allah al-’Ansari, Manazil al-sa’irin.
• 4. Khwajah ‘Abd Allah al-’Ansari, Manazil al-sa’irin.

Importance of Good Manners in Islam

Asalamu Alikum 

Bismillahir-Rahmaanir-Raheem

1. Obedience to Parents

The Qur’an commands us to show kindness to parents in the following words:
Your Lord has decreed that you worship nothing but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word for contempt, nor repel them but address them in terms of honor. And, out of kindness, lower to them wing of humility, and say: My Lord! Bestow on them Your mercy, even as they cherised me in childhood. (Al-Isra’ 17:23-14)
Obedience to Allah (s) Come First
If parents ask their children to do something which Allah (s) has forbidden, children should obey Allah (s) over the order of their parents. However, they should respectfuly explain to their parents the reasons for their disobedience. If the parents are not Muslims, Rasulullah (s) taught us to be kind and respectful to them. We should take care of them and continue to explain Islam to them.

1. Cleanliness

Cleanliness is part of our Imaan (Faith)
Rasulallah (s) is reported to have said:
“(The religion of) Islam is clean. Hence, you should also keep yourself clean. No one will be allowed to enter Paradise except he who is clean. This cleanliness is of both the body and the mind.”
A’isha (r), Rasulullah’s wife, reported that he said:
“The Miswak (tooth stick) is a means of purifying the mouth, and is pleasing to the Lord.”

1. Kindness to All People

In Islam, every good deed is an act of charity (Sadaqah) and has a a special reward from Allah (s). Abu Hurairah (r) reported that Rasulullah (s) said:
Enjoined on every part of Human body is charity, every day when the sun rises; doing justice between two people is charity; and helping a man onto his beast and leading it is charity; and a good word is charity; and removing harmful things from the road is charity.
Be Kind, as Allah has been kind to you. (Al-Qasas 28:77)
Ibn’Abbas (r) reported that Rasulullah (s) said:
He is not one of us who dies without having shown kindness to our young ones and repect to our older ones.

1. Telling the Truth and Keeping Promises

Rasulullah (S) is also reported to have said:
If anyone is pleased to love Allah (S) and His Messenger, or rather to have Allah (s) and His Messenger love him, he should speak the truth when he says anything, and fulfill his trust when he is in position of trust.
The Qur’an tells us to be truthful and trustworthy in many places. For example:
“And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is) (Al-Baqarah 2:42)
O you who believe! Fulfill (all) obligations.(Al-Ma’idah 5:1)
O you who believe! Why say you that which you do not? Grieviously hateful is it in the sight of Allah that you say that which you do not. (As-Saff 61:2-3)

1. Modesty and Humility

Rasulallah (s) said: “Actions are judged by their intentions.”
Since modesty means purity of intention, it is also an essential aspect of Islamic ‘Tahdhib’. It is reported that Rasulallah (s) said:Every religion has its special characteristics: the characteristic of Islam is modesty.
Rasulullah (s) said: Modesty is part of faith, and faith leads to Paradise.
According to Rasulullah (s), on the Day of Judgement, among the seven types of people Allah (s) will take under his protection, the person who acts in accordance with the following Hadith:He is most charitable who gives so secretly that his left hand not know what his right hand has given.

1. Controlling Anger

One day, a man met Rasulullah (S) and asked him to give him the most important rule of behaviour. It is reported that Rasulullah (s) replied:”Do not be angry,” and he repeated this several times.
Anger is another trap from the Shaytan to break our faith. Rasulullah (s) warned:”Anger comes from the Shaytan; the Shaytan was created from fire, and fire is extinguished only with water; so when one of you becomes angry he should perform Wudu”
Rasulullah (s) gave the following advice in regards to controlling anger.
When one of you is angry while standing, let him sit down; and if his anger goes away (it is good); otherwise let him lie down.
According to a Hadith, Rasulullah (s) asked his Sahabah (r):
“Who do you think is strong or powerful?”
They replied “He who throws people down.”
“No,” said Rasulullah (s), “It is he who controls himself when he is angry.”
Allah (s) has promised that on Day of Judgement, He will reward those who do not let their anger rule their actions. Rasulullah (s) said:”Whoever controls his anger, while he has the power to show it, Allah (s) will call him on the Day of Resurrection before all creation, and reward him greatly.”
The Qur’an promises that those who control their anger are among those whom Allah(s) loves:Those who spread generously in ease and in difficulty, and those who control their anger, and are forgiving toward people: Surely Allah loves those who do good.

1. Backbiting and Slandering

O you who believe! Avoid much suspicion, in deeds some suspicions are sins. And spy not neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear God, verily, God is the one who accepts repentance, Most Merciful. (49: 12)
Say to My servants that they should only say those things that are best, for Satan does sow dissensions among them, for Satan is to man an avowed enemy. (17:53)
“I asked the Messenger of God : Who is the best Muslim? The Messenger of God replied, “He is the one from whom Muslims are safe from the evil of his tongue and hands.” (Muslim)

1. Cursing

Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘Do not curse one another, invoking curse of Allah or Wrath of Allah or the fire of Hell.’ [Abu Dawood, at-Tirmidhee]
Narrated Abu Darda (radhi allahu anhu), ‘Allah’s Messenger (sallallahu aliahi wa-sallam) said, ‘When a person curses (La’nah; to ask that something be deprived of Allah’s Mercy) somebody or something, the curse goes up to the heaven and the gates of the heaven are closed. Then it comes down to the earth and its gates are closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed, if he or it deserves to be cursed; otherwise, it returns to the person, who uttered it.’ [Abu Dawood] Allah’s Messenger (sallallahu aliahi wa-sallam) also warned, ‘Those who frequently resort to cursing would neither be accepted as witnesses nor as intercessors on the Day of Resurrection.’ [Saheeh Muslim]

1. 9.Preventing Jealousy

He (sallallahu alaihi wa-sallam) said: “Beware of jealousy, for verily it destroys good deeds the way fire destroys wood.” [Abu Dawood]
Hasad is a disease of the heart and it causes impurity to the heart, when Allah’s Messenger (sallallahu alaihi wa-sallam) was asked who are the best of people? He (sallallahu alaihi wa-sallam) replied: “the one with a clean heart and truthful tongue.” They asked: ‘We understand a truthful tongue, but what does a clean heart mean?’ he answered: ‘It is the heart of one that is pious, pure, and is free of sin, transgressions, hatred and Hasad.” [Ibn Majah]
Allah revealed verses of the Qur’aan to be recited as a protection from the jealous, “Say: I seek refuge in the Lord of the dawn from the evil of envious when he envies.” [Soorah al-Falaq (113): 1]
In order to discourage envy, the Prophet (sallallahu alaihi wa-sallam) said: “Do not look to those above you. Look to those below you, as it will more likely remind you of Allah’s favors bestowed on you.” [Saheeh al-Bukharee and Saheeh Muslim] On another occasion, he said: “If one of you looks at someone wealthier and better built than him, he should also look at someone of lower standard than himself.” [Saheeh Muslim]

1. Stealing or cheating

‘A’isha reported that a woman from the tribe of Makhzum used to borrow things (from people) and then denied (having taken them). Allah’s Apostle (may peace be upon him) commanded her hand to be cut off. Her relatives came to Usama b. Zaid and spoke to him (requesting him to intercede on her behalf). He spoke to Allah’s Messenger (may peace be upon him) about her.
‘Thereupon Allah’s Messenger (may peace be upon him) said: Do you intercede regarding one of the punishments prescribed by Allah? He (s.a.w.) then stood up and addressed (people) saying: O people, those who have gone before you were destroyed, because if any one of high rank committed theft amongst them, they spared him; and if anyone of low rank committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut off.”
One of the worst forms of theft or cheating is cheating in prayer. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The worst type of thief is the one who steals from his prayer.” The people asked, “O Messenger of Allaah, how can a person steal from his prayer?” He said: “By not doing rukoo’ and sujood properly.” (Reported by Imaam Ahmad)

The Wisdom and Benefits behind Fasting and Virtues

Asalam wa alikum

The objective behind fasting is to restrain the soul from (its) desires and to prevent it from those things, which are beloved to it. And its purpose is to control the soul's strength, so that it can be prepared to attain what is found in it (the fast) from success and joy for the soul. Through the fast, one curbs his hunger and thirst and is reminded of the condition of the hungry stomachs of needy people.

Through fasting, one narrows the passages the Devil has inside the servant (of Allaah) by narrowing the passages of food and drink. Also, it prevents the forces of the limbs from getting too accustomed to things that are harmful to it in this world and the hereafter. And each of the soul's body limbs and energies can cease their rebelliousness (to Allaah) and be harnessed by its bridle.

So therefore, the fast is the bridle of those who fear and obey Allaah and the shield of those wage war (against desires). And it is a garden for the righteous and devoted servants of Allaah. And it is for the Lord of the worlds, over all other actions (done to please Allaah). This is since the person who fasts, in fact does nothing. He only abandons his desire and his food for the sake of the One whom he worships.

So fasting is an abandonment of those things that the soul loves and desires, preferring instead Allaah's love and contentment. And it is a secret kept between the servant and his Lord – no one else is aware of it.

Fasting has an amazing effect in preserving one's outer limbs and inner capacities as well as protecting the soul from being overtaken by destructive components, which can ruin and destroy it. And it has a remarkable effect in causing all the harmful things that prevent the soul from being healthy to be emptied out. So fasting guards and protects the health of the person's heart and body limbs. And it returns the soul all that the hands of the desires has taken from it. So it is from the greatest ways of improving one's Taqwaa, as Allaah says: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you attain Taqwaa." [Surah Al-Baqarah: 185]

The Prophet (saws) said: "Fasting is a shield." And he commanded those who had intense desires for marriage but were not able to marry, to observe fasting, making it a shield against those desires (of marriage).

Volume 3, Book 31, Number 118: Bukhari

Narrated Abu Huraira:

Allah's Apostle said, "Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual relation with his wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should tell him twice, 'I am fasting." The Prophet added, "By Him in Whose Hands my soul is, the smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says about the fasting person), 'He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of good deeds is multiplied ten times."

When the benefits of fasting are born witness to by sensible minds and upright intuitions, one will come to realize that Allaah prescribed it as a mercy for mankind, goodness to them and a protection and shield for them. The Prophet's (saws) guidance concerning it was the most perfect of guidance, and the best for reaching the desired objective and the easiest on the soul.

Since restraining the soul from what it loves and desires is from the most difficult and hardest of things, its obligation was delayed until the middle of Islaam, after the Hijrah. This was at the point when the Tawheed and the Prayer had become firmly established in the souls of the Muslims and when they loved the commands of Allaah. So their souls were lead to its obligation in gradual steps. It became obligatory in the second year of Hijrah.

When the Messenger of Allaah (saws) died, he had fasted nine Ramadaans in total. Originally, it was obligated as an option left to the people to choose whether they wanted to fast or to feed needy people for every day. Then that option was transferred into the final obligatory fasting. And the matter of feeding people was left only for the old men and women who did not have the ability to fast.

Fasting had three stages. The first stage was its being obligated with the option of fasting or feeding a needy person. In the second stage, only the fasting was allowed, but if the person fasting slept before breaking his fast, he was forbidden from eating and drinking until the following night. This was abrogated in the third stage. And this is the stage at which the Religion has settled with until the Day of Judgement.

Volume 3, Book 31, Number 120: Bukhari

Narrated Sahl:

The Prophet said, "There is a gate in Paradise called Ar-Raiyan, and those who observe fasts will enter through it on the Day of Resurrection and none except them will enter through it. It will be said, 'Where are those who used to observe fasts?' They will get up, and none except them will enter through it. After their entry the gate will be closed and nobody will enter through it."

Virtues of Fasting as Mentioned in the Qur'an and Sunnah

The Reward for Fasting is Immense

"Every action of the son of Adam is given manifold reward, each good deed receiving then times its like, up to seven hundred times. Allah the Most High said, 'Except for fasting, for it is for Me and I will give recompense for it, he leaves off his desires and his food for Me.' For the fasting person there are two times of joy; a time when he breaks his fast and a time of joy when he meets his Lord, and the smell coming from the mouth of the fasting person is better with Allah than the smell of musk." [Al-Bukhari]

Also, Sahl ibn Sa'ad reported that the Prophet, upon whom be peace, said:

"Indeed there is a gate of Paradise called ar-Rayyan. On the day of Resurrection those who fast will enter through it; no one enters it except for them, and when they have entered, it is closed so that no one enters it, so when the last of them enters it, it is closed, and whoever enters it drinks, and whoever drinks never becomes thirsty." [Ibn Khuzaymah. Sahih]

Fasting is a Shield Against the Fire

"Fasting is a shield with which a servant protects himself from the Fire." [Ahmad. Sahih]

"On the Day of Judgement, fasting will say: 'O My Lord I prevented him from food an desires so accept my intercession for him.' " [Ahmad, al-Hakim and Abu Nu'aym. Hasan]

Fasting is a Means for One's Sins to be Forgiven

"He who fasts Ramadhan, due to iman and hoping for reward (from Allah) then his past sins are forgiven." [Al-Bukhari and Muslim]

The Supplication of the Fasting Person is Answered

"There are in the month of Ramadhan in every day and night those to whom Allah grants freedom from the Fire, and there is for every Muslim an supplication which he can make and will be granted." [Al-Bazzar and Ahmad. Sahih]

Fasting is an Expiation for Various Sins

"Perform the Pilgrimage and the Lesser Pilgrimage for Allah ... but whoever among you is ill or has an ailment of the head must pay a ransom, either by fasting or by charity ... " [Al-Qur'an 2:196]

"Never may a believer kill a believer unless by mistake ... and those who find this beyond their means must fast two consecutive months. Such is the penance imposed by Allah; and Allah is Knowing, Wise." [Al-Qur'an 4:92]

And more (5:89, 5:95 and 58:3-4).

The Fasting Person Will Be Among the True Followers of the Prophets and the Martyrs

A man came to the Prophet, peace be upon him, and asked, "O Messenger of Allah, what if I testify that none has the right to worshipped but Allah and that you are the Messenger of Allah, and I observe the five daily prayers, and I pay the zakah, and I fast and stand in prayer in Ramadhan, then amongst whom shall I be?" He said:

"Amongst the true followers of the prophets and the martyrs." [Ibn Hibban. Sahih]

Fasting is a Shield Against One's Base Desires

"O youths, whoever amongst you is able to marry then let him do so, since it restrains the eyes and protects the private parts, and he who is unable, then let him fast because it is a shield for him." [Al-Bukhari and Muslim]

Once we realise the greatness of fasting and what achievement it leads to, we must put all our efforts in performing fasting in the best manner possible. And since fasting is worship, it must be done solely for Allah's sake, and no intention is accepted, other than pleasing Allah and seeking His Face with all one's sincerity. Without a correct intention, no deed is of any value in the Hereafter. We Muslims must constantly verify our intentions and consider why we perform fasting. Do we do so merely because it is the practice of our parents and friends, or do we do so because it is part of our tradition, or perhaps because we simply want to conform to our environment in order to avoid any problems? A Muslim who realises that only that which is with Allah remains, and that He is the only One who grants and withholds, would not be of those to which the Prophet, upon whom be peace, alluded to in the hadith:

"On the Day of Judgement, a caller will cry out, 'Whoever performed a deed for someone other than Allah may seek his reward from that for which he performed the deed.' " [Sahih al-Jami']

Certain Aspects and Rulings Related to Fasting

• For the obligatory fast in the month of Ramadhan, it is incumbent on everyone to have intention before the appearance of Fajr.
• Fast is performed between the time of true Fajr (that which makes food forbidden for the fasting person, and makes Fajr prayer lawful, as explained by Ibn 'Abbas) and the time as soon it is seen that the sun has set.
• The interval between the end of suhur (the pre-dawn meal) and the start of the obligatory prayer is the interval sufficient to recite fifty ayat, as indicated by the Prophet and related by al-Bukhari and Muslim.
• Eating suhur contains many blessings and the Prophet, peace be upon him, ordered us to do take it, forbade us from leaving it and told us to take suhur to make a distinction between our fast and the fast of the People of the Book. In spite of this, Ibn Hajr reports in Fath al-Bari that there is consensus that it is recommended. Allah knows best.
• Falsehood, ignorant and indecent speech are to be avoided as they may render one's fasting futile.
• A fasting person can begin fasting while in the state of janabah (major state of impurity that requires bath due to a sexual intercourse).
• Use of siwak (tooth-stick) is permitted. Likewise, washing the mouth and nose is permitted, but it should not be done strongly.
• The Prophet forbade a youth to kiss while fasting, while he allowed an old man since he is able to control himself.
• Giving blood and injections which do not provide nourishment does not break the fast. Also, there is no harm in tasting food, provided it does not reach the throat.
• Pouring cold water over one's head and taking a bath contain no harm to a fasting person.
• It is from the Sunnah of the Prophet and the practice of his companions to break the fast as soon as the Sun sets even if some bright redness remains upon the horizon. Muslims are strongly encouraged to hasten breaking the fast. The Prophet, upon whom be peace, said: "The din will not cease to be uppermost as long as the people hasten to break the fast, since the Jews and the Christians delay it." [Abu Dawud and Ibn Hibban. Hasan]
• The Prophet, peace be upon him, used to break his fast before praying and he used to break it with fresh dates, if not then with older dates. And if not with dates, than with some mouthfuls of water.
• The supplication of the fasting person when he breaks his fast is not rejected. The best du'a (supplication) is that reported from Allah's Messenger, peace be upon him. He used to say when breaking the fast, "The thirst has gone, the veins are moistened and the reward is certain, if Allah wills." [Abu Dawud, al-Bayhaqi, al-Hakim and others. Hasan]
• The Prophet said, "He who gives food for a fasting person to break his fast, he will receive the same reward as him, except that nothing will be reduced from the fasting persons reward." [Ahmad, at-Tirmidhi, Ibn Majah, Ibn Hibban. Sahih]. Also, a fasting Muslim should not reject invitation of another Muslim to break fast.
• Deliberate eating and drinking, making oneself vomit, menstruation, after-birth bleeding, injection containing nourishment and sexual intercourse all nullify the fast.
• As for Laylatul-Qadr, the Night of Decree, it is better than a thousand months. The Prophet, peace be upon him, told us, "Seek it in the last ten, and if one of you is too weak or unable then let him not allow that to make him miss the final seven." [Al-Bukhari and Muslim]. That which is the most specific states, " ... seek it on the (twenty) ninth and the (twenty) seventh and the (twenty) fifth." [Al-Bukhari]
• The Prophet, peace be upon him, used to exert himself greatly during Laylatul-Qadr. He would spend the nights in worship, detaching himself from women and ordering his family with this. So every Muslim should be eager to stand in prayer during Laylatul-Qadr out of iman and hoping for the great reward.
• The Prophet, upon whom be peace, said, "Whoever stands (in prayer) in Laylatul-Qadr out of iman and seeking reward then his previous sins are forgiven." [Al-Bukhari and Muslim]
• The supplication that the Messenger of Allah, peace be upon him, taught 'Aishah, may Allah be pleased with her, to say when seeking the Night of Decree is, "O Allah you are the one who pardons greatly, and loves to pardon, so pardon me." [At-Tirmidhi and Ibn Majah. Sahih]
• It is Sunnah to pray Tarawih in congregation and the one who knew the best the practice of the Prophet at night, 'A'ishah said, "Allah's Messenger did not increase upon eleven raka'at in Ramadhan, or outside it." [Al-Bukhari and Muslim]
• All who are capable should take advantage of the month of Ramadhan and perform i'tikaf, i.e. fully attach oneself to worshipping in the mosque. One should inquire how the Prophet performed i'tikaf.
• Zakat ul-Fitr is prescribed by Allah as a purification for those who fasted from loose and indecent talk, and to feed the poor Muslims as a provision for 'Eid ul-Fitr. One should inquire further about rulings related to it, especially upon whom it is obligatory and what is its quantity.

The last but not the least, we should strive to constantly improve our worship and obedience of Allah, the Most High, including once the month of Ramadhan is over, if Allah wills

Asalamu alikum

Still refusing to confirm it before you repeat it?

These days we find that many people are still falling into the same holes that their parents and grandparents fell into. How is this possible? For those of us that were not always Muslim, we knew that if someone sat around repeating all that they heard, then their narrations were not to be trusted. We knew that we could not take what such people had to say and base anything off of it. These tale-carriers were rarely even considered to be respectable people in the eyes of the community. This is what we knew before we were Muslim.

Now, for those that have been guided to Islam, as well as those that were born Muslim and raised as Muslims, we need to figure out how it is that we not only base our understandings and lives off of these people, but as well we have become these people.  Subhanna Allah.

We find ourselves from among the biggest of gossipers and tale-carriers (may Allah rectify our affairs… Allahuma ameen). We hear something, and want to be the first  to let all of our families, friends and associates know the story, as though it makes us look like we are in the loop. Subhanna Allah. When will we learn?

Maybe if we understand it from a religious point of view, things will change.

We are living in a time in which peoples desires, love for popularity and being seen among the community seem to have taken over the hearts of many. (May Allah cure us from this sickness… Allahuma ameen). We always find ourselves walking around not only hearing but also contributing to the “He said, She said” conversations. Many-times we don’t even concern ourselves with finding out if what is being said is true or not.

Allah said in His book,

{وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا}

{And follow not (O mankind i.e., say not, do not, witness not, etc.) that of which you have no knowledge (e.g. one’s saying: “I have seen,” while in fact he has not seen, or “I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).}

[17:36]

We also find that Allah said,

 {مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ}

{Not a word does he (or she) utter, but there is a watcher by him ready (to record it).}

 [50:18]

So we see here that Allah has not only COMMANDED us to stay away from following behind, aiding in and spreading those things that we do not have knowledge about. He has also warned us about the fact that what we do and say may be recorded and we may be held accountable for it on that day where everyone will be brought before their Lord. Why are we so determined to set ourselves up to earn Allah’s displeasure? This is not something that is hard for people to turn away from. But the desire to be the firs to put the information out there often overtakes us. We find that this desire leads us to doing and saying things that we know we should not have anything to do with.

As well the Prophet (صلى الله عليه وسلم) said,

“كَفَى بِالْمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ” 

“It is enough to render a man a liar that he relates everything he hears.”

[The Introduction of Sahih Muslim]

Brothers and Sisters, think about this for a second. Generally when we are told information, it is very possible that this information is either true or false. In these days and times we very often come across information that when  actually checked into, it would show that either it is completely incorrect or that it isn’t exactly as it was related to us. Subhanna Allah. We find this often. How many times have you been told something, and then looked into it and found exactly what was described to you in this article?

Can anyone possibly say that there haven’t been many times where we have been told that someone said something that was not actually stated, or that was miss quoted or used out of context? None of us can say that we have not experienced that many times. If we know that this has been the case, how is it that we still find ourselves repeating this information, regardless of how many-times we hear it, or how many people we have heard it from?

The point that I am trying to make here, is that it is an obligation on each and every one of us to begin to make sure that what we are saying is true.  we also,  need to make  sure, that the one(s) that we get our information from are reliable and trustworthy individuals that also got the information from reliable sources. This is in terms of both information dealing with our secular affairs as well as our religious affairs. 

We see the importance of verifying our information in that verse that we all have heard one million times before. Allah said,

{يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ}

{O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.}

[49:6]

So hopefully we see the harm in what we have been doing, and we will begin to work towards correcting not only our future, but rather the future of the Muslim Ummah. May Allah correct all of our affairs and keep us all firm upon the straight path. Allahuma ameen.

Proofs, Virtues, Fruits for Al-Walaa` wal-Baraa` (Loving and Hating for Allaah’s Sake)

Asalamu alikum

Love For Allaah’s sake Leads to The Sweetness of Eeman

On the authority of Abu Hurrairah: The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: Whoever would like to taste the sweetness of Eeman, then let him love a person – not loving him except for Allaah’s sake. [Ahmad (2/298), al-Haakim (1/3 and 4/168); Isnaad is 'hasan']

The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: There are three characteristics that if a person has them, he will taste the sweetness of Eeman: that Allaah and His Messenger are more beloved to him than anything else; to love another only for the sake of Allaah; and that he hates to convert to disbelief after Allaah has rescued him from it as he hates to be thrown into the fire. [Bukhaaree, Muslim] In another version, the above-mentioned hadeeth begins with the words: No one will find the sweetness of Eeman until and unless…

Loving and Hating For Allaah’s Sake is The Strongest Handhold of Eeman

On the authority of al-Baraa ibn ‘Aazib (radiallaahu ‘anhu): The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: Awthaq ‘Ural Eeman Al-Hubu fillaah wal-bughdu fillaah (The strongest handhold of Eeman is loving for Allaah’s sake, and hating for Allaah’s sake). [Ahmad (4/286), Ibn Abee Shaybah (no. 110); hasan due to supporting narrations]

Shaikh ‘Abdul-’Aziz ibn ‘Abdullaah ibn Baaz (rahimahullaah), in his work The Authentic Creed And The Invalidators of Islaam, said: “Belief in Allaah also necessitates love for His sake, hate for His sake, and making friends and enemies for His sake…”

Loving and Hating is for Allaah’s Sake Leads to Allaah’s Friendship

Ibn ‘Abbaas (radiallaahu ‘anhumma) said: “Whoever loves for the sake of Allaah, and hates for the sake of Allaah, and befriends for the sake of Allaah, and shows enmity for the sake of Allaah, would get Walayatullaah (Allaah’s friendship). Without abiding by this, no one can get the real taste (sweetness) of Eeman though he may have been a frequent offerer of prayer (salat) and fasts. Today, people keep relationship and love only for some wordly reason, but this will not provide them any benefit (on the Day of Judgement).” [Ibn Jarir]

After bringing this hadeeth of Ibn ‘Abbaas in The Chapter “Love for Allaah” in the classical work Kitab at-Tawheed, the author Shaikhul-Islaam Muhammad ibn ‘Abdul-Wahhab (rahimahullaah Ta’aala) mentioned among the issues/benefits of the chapter: “No one can get the friendship of Allaah and relish of Eeman until and unless he possesses four ‘actions’ of the heart: (1) Love for the sake of Allaah; (2) Hate for the sake of Allaah; (3) Friendship for the sake of Allaah; (4) Enmity for the sake of Allaah.” [He also mentioned - among other matters/benefits - that Eeman has a sweetness that is sometimes tasted by a person, and sometimes not.]

Some Other of the Many Virtues, Benefits of Loving and Hating for Allaah’s Sake

On the authority of Abu Hurrairah: The Messenger of Allaah (sallallahu ‘alayhi wa sallam) said: Allaah will say on the Day of Resurrection: ‘Where are those who loved one another for My Glory? Today, I will shade them in My shade on the Day when there is no shade except My Shade…’ [Muslim]

The Messenger of Allaah (sallallahu ‘alayhi wa sallam) said: Allaah, The Mighty and Majestic, says: ‘Those who have mutual love for the sake of My Glory will have pillars of light and will be envied by the Prophets and martyrs.’ [at-Tirmidhee (2390), Ahmad (5/236-237); isnaad is 'saheeh']

Shaikh Muhammad ibn ‘Abdul-Wahhab al-’Aqeel (hafidhahullaah) said: “On the Day of Judgement, Allaah will raise the level of the believers who have loved each other for Allaah’s Pleasure, and shade those who have loved each other for His pleasure, as comes in the hadeeth of the seven whom Allaah will shade.”

Loving and Hating for Allaah’s Sake Is From The Completion of Eeman

On the authority of Abu Umaamah (radiallaahu ‘anhu) that the Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: Man AHaba lillaah Wa Abghada lillaah Wa A’ta lillaah Wa Mana’ah lillaah Fa Qad Istakmal Al-Eeman (Whoever loves for the sake of Allaah, hates for the sake of Allaah, gives for the sake of Allaah, and prevents (withholds) for the sake of Allaah, has perfected Eeman.) [Abu Dawud (no. 4681), at-Tirmidhee (no. 2521), Ahmad (3/438, 440); 'Saheeh' due to witnesses, refer to al-Albaani's Al-Saheeha (no. 380)]

Imam As-Sa’dee (rahimahullaah), in his excellent work The Tree of Faith, said about this hadeeth:

“The place for love and hate is the heart, the place for giving and preventing [withholding] is the limbs. The single condition that encompasses all of these is sincerity, which is the spirit and essence of faith.

To love for the sake of Allaah means to love Allaah – to love what He loves of things such as actions, times, periods and circumstances, and to love those He loves such as the Prophets and their followers.

To hate for the sake of Allaah means to hate everything that Allaah hates of things such as disbelief, sin and transgression. It also means to hate those who commit these or call to these.

Giving includes the servant performing all that he has been enjoined to as mentioned in His saying [what means]: As for him who gives (in charity) and keeps his duty to Allaah and fears Him. And believes in Al-Husna. We will make smooth for him the path of ease (goodness). (Al-Layl, ayat 5-7)

This verse refers to the servant giving everything he has been ordered with, not just property and wealth for this is but a portion of giving. The same applies to its opposite – preventing [withholding].

Through these four matters does the servant perfect his faith and religion.”

In the footnote related to this hadeeth is the following benefit relayed from Al-Manaawee’s work Faydul-Qadeer (6/38): “Some said that the reason that these matters perfect Eeman is that the religion revolves around four principles – two of which are internal, and two which are external.

The internal are love and hate, and the external are performing and abstaining. Hence, whoever’s intention becomes steadfast and firm, such that he loves, hates, performs and abstains for the sake of Allaah, has perfected the different stations of Eeman.”

Loving and Hating is for Allaah’s Sake, So Love In Moderation For a Day May Come that you Must Hate the one you Love, or Love the one you Hate

The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: Love the one whom you love in moderation. Perhaps one day, he will be one whom you hate. And hate the one whom you hate in moderation. Perhaps one day, he will be one whom you love. [at-Tirmidhee and others; 'Saheeh,' Saheehul-Jaami' (no. 176)]

So if your classmate or your own relative or your imam or a scholar that you benefited from or even the person Allaah used to guide you to Islaam or specifically Salafiyyah deviates, then from that moment on you must free yourself from him, break off your loyalty, for loyalty to him at that point becomes blameworthy and plunges you into what you have been running away from all these years – hizbiyyah. Remember, Hizbiyyah is: having loyalty or allegiance to an individual or group in opposition to the Qur`an and Sunnah, and having al-walaa` wal-baraa` for them.

Allaah said (what means): You will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger, even though they were their fathers or their sons or their brothers or their kindred. For such He has written faith in their hearts, and strengthened them with Ruh from Himself. And He will admit them to Gardens under which rivers flow, to dwell therein (forever). Allah is well pleased with them, and they are well pleased with Him. They are the party of Allah. Verily, the party of Allah will be the successful. (Al-Mujadilah, ayah 22)

This ayah was revealed concerning the sahaabah, who either killed a relative in the Battle of Badr, or intended to. Abu Bakr had a disbelieving son (‘Abdur-Rahman) who afterward told his father, “I saw you but I avoided you (meaning because you are my father).” Abu Bakr said to him: “Had I seen you, I would not have avoided you.”

This, ya ikhwaan, is an example of loving and hating for Allaah’s sake – not in accordance with your desires. [For more on this matter click here and here]

Shirk, Bid’ah – and even Sins – Are Obstacles To Loving for Allaah’s Sake

The Messenger of Allaah (salallaahu ‘alayhi wa sallam) said: There are no two persons who have mutual love for the sake of Allaah – the Mighty and Majestic – or for Islaam, and then separation is caused between them except by a sin committed by one of them. [Recorded by Bukhaaree in al-Adaabul-Mufrad (no. 401); authenticated by al-Albaanee]

Al-Manaawee said in Faydul-Qadeer (3/69): “From hating for Allaah’s sake is to hate many of those who (falsely) ascribe themselves to knowledge in our time, due to the clear signs of hypocrisy visible upon them, and their hatred of the good people. So whoever has a heart free from sickness must hate them [Ahlul-Bid'ah] for the sake of Allaah for their arrogance, their evil manners and the harm they cause to the people.”

Allaah said about the hypocrites (what means): They are the enemies, so beware of them. May Allaah curse them! How are they denying (or deviating from) the Right Path. (Al-Munafiqun, ayah 4) The hypocrites are those who claim Islaam but conceal their kufr, so of course they are from Ahlul-Bid’ah.

Imaam Fudayl Ibn ‘Iyaad (rahimahullaah): If I see a man of innovation, it is as if I have seen a man from the hypocrites, Shaikh Saaleh al Fawzaan (hafidhahullaah) commented, saying: “If you see a man from the people of innovations and desires – those in opposition to Ahlus Sunnah, it as if you have seen a man from the hypocrites – those who claim an apparent Islaam whilst they are disbelievers in secret, wishing to be deceitful. So the people of desires and bidah have a resemblance to the hypocrites, because they show an apparent Islaam, however they innovate and do not follow the Sunnah. This is a characteristic of the hypocrites.”

This is why Shaikh-ul-Islaam Ibn Taymiyyah (rahimahullaah) said: “Most of Ahlul Bid’ah are Munaffiqoon (hypocrites) with Nifaaq al-akbar (major hypocrisy in belief)!“ [Of course, this is general, and not be applied to a specific person!] [For more on this matter of lies, false claims, plots, deceptions of People of Bid'ah and Desires, click here]

Al-Walaa` wal-Baraa` (Amity and Enmity), by Shaikh Saalih al-Fawzaan (hafidhahullaah)

One’s loving and hating should be for the sake of Allaah. One’s association and disassociation should be for the sake of Allaah. This principle is one of the fundamentals of the religion, one that Allaah commands us to enjoin:

Proofs for Baraa` (Enmity)

Indeed there has been an excellent example for you in Ibrahim (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever, until you believe in Allaah Alone,” except the saying of Ibrahim (Abraham) to his father: “Verily, I will ask for forgiveness (from Allaah) for you, but I have no power to do anything for you before Allaah.” Our Lord! In You (Alone) we put our trust, and to You (Alone) we turn in repentance, and to You (Alone) is (our) final Return, (Al-Mumtahinah, ayah 4)

O you who believe! Take not My enemies and your enemies (i.e. disbelievers and polytheists, etc.) as friends, showing affection towards them, while they have disbelieved in what has come to you of the truth (i.e. Islamic Monotheism, this Qur`an, and Muhammad), and have driven out the Messenger (Muhammad) and yourselves (from your homeland) because you believe in Allaah your Lord! If you have come forth to strive in My Cause and to seek My Good Pleasure, (then take not these disbelievers and polytheists, etc., as your friends). You show friendship to them in secret, while I am All-Aware of what you conceal and what you reveal. And whosoever of you (Muslims) does that, then indeed he has gone (far) astray, (away) from the Straight Path. (Al-Mumtahinah, ayah 1)

The Christians and Jews are allies to one another, so do not take either of them as allies:

O you who believe! Take not the Jews and the Christians as Auliya’ (friends, protectors, helpers, etc.), they are but Auliya’ to one another. And if any amongst you takes them as Auliya’, then surely he is one of them. Verily, Allaah guides not those people who are the Dhalimun (polytheists and wrong­doers and unjust). (Al-Ma`idah, ayah 51)

Even if they be your family:

O you who believe! Take not for Auliya’ (supporters and helpers) your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the Dhalimun (wrong-doers, etc.). (At-Tawbah, ayah 23)

People of Bid’ah also fall into this

You (O Muhammad) will not find any people who believe in Allaah and the Last Day, making friendship with those who oppose Allaah and His Messenger (Muhammad), even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Ruh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allaah is pleased with them, and they with Him. They are the Party of Allaah. Verily, it is the Party of Allaah that will be the successful. (Al-Mujadilah, ayah 22)

Proof for Al-Walaa` (Amity)

Allaah said the believers are but brothers:

The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allaah, that you may receive mercy. (Al-Hujurat, ayah 10)

The believers are caring brethren, the Salaf are taken as good examples for those later, ask Allaah’s forgiveness and blessings on behalf of each other:

And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful. (Al-Hashr, ayah 10)

Amity and love for believers:

Verily, your Wali (Protector or Helper) is Allaah, His Messenger, and the believers, – those who perform As-Salat (Iqamat-as-Salat), and give Zakat, and they bow down (submit themselves with obedience to Allaah in prayer). And whosoever takes Allaah, His Messenger, and those who have believed, as Protectors, then the party of Allaah will be the victorious. (Al-Ma`idah, ayat 55-56)

The believers are merciful among themselves and forceful (severe) against the disbelievers:

Muhammad is the Messenger of Allaah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allaah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise). (Al-Fat-H, ayah 29)

Ways Muslims show love for the kufaar [aoodhoobillaah!]

Today, many Muslims sadly show love for the kufaar by:

1- Imitating their dress, speech (including jargons, except if necessary), manners, customs, shaving beards, growing mustaches, eating and drinking.

The Prophet (salallaahu ‘alayhi wa sallam) said: “Whoever imitates the manners of a people is one of them.”

2- Residing in non-Muslim territories permanently without making Hijrah.

Allaah says: Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on earth.” They (angels) say: “Was not the earth of Allaah spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. For these there is hope that Allaah will forgive them, and Allaah is Ever Oft Pardoning, Oft-Forgiving. (An-Nisa`, ayat 97-99)

Excused are those who are weak and those in charge of da’wah

3- Travelling to non-Muslim countries for pleasure.

4- Supporting kufaar against Muslims, which is a prelude to apostasy.

5- Relying on them, trusting them, taking them as advisors. They are allies to one another and seek to harm Islam. It is haram to employ them in jobs, through which they may reveal secrets.

O you who believe! Take not as (your) Bitanah (advisors, consultants, protectors, helpers, friends, etc.) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayat (proofs, evidences, verses) if you understand. Lo! You are the ones who love them but they love you not, and you believe in all the Scriptures [i.e. you believe in the Taurat (Torah) and the Injeel (Gospel), while they disbelieve in your Book, the Qur`an]. And when they meet you, they say, “We believe”. But when they are alone, they bite the tips of their fingers at you in rage. Say: “Perish in your rage. Certainly, Allaah knows what is in the breasts (all the secrets).” If a good befalls you, it grieves them, but if some evil overtakes you, they rejoice at it. But if you remain patient and become Al-Muttaqun, not the least harm will their cunning do to you. Surely, Allaah surrounds all that they do. (Aali ‘Imran, ayah 118-120)

O you who believe! Take not the Jews and the Christians as Auliya’ (friends, protectors, helpers, etc.), they are but Auliya’ to one another. And if any amongst you takes them as Auliya’, then surely he is one of them. Verily, Allaah guides not those people who are the Dhalimun (polytheists and wrong­doers and unjust). (Al-Ma`idah, ayah 51)

6- Adopting their calendar, which is innovated and has matters of kufr. [Note: their months are named after false Greek "gods".]

7- Participating in or congratulating them on their celebrations.

And those who do not witness falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity. (Al-Furqan, ayah 72)

8- Applauding kufaar, highly estimating their civilization, proud of them, overlooking their false conviction.

Do not long for splendor of dunya:

And strain not your eyes in longing for the things We have given for enjoyment to various groups of them (polytheists and disbelievers in the Oneness of Allaah), the splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting. (Ta-Ha, ayah 131)

Muslims should compete in extracting benefits of nature, and Muslims should retain all natural sources of power:

And make ready against them all you can of power, including steeds of war (tanks, planes, missiles, artillery, etc.) to threaten the enemy of Allaah and your enemy, and others besides whom, you may not know but whom Allaah does know. And whatever you shall spend in the Cause of Allaah shall be repaid unto you, and you shall not be treated unjustly. (Al-Anfal, ayah 60)

Say (O Muhammad): “Who has forbidden the adoration with clothes given by Allaah, which He has produced for his slaves, and At-Taiyibat [all kinds of Halal (lawful) things] of food?” Say: “They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them).” Thus We explain the Ayat (Islamic laws) in detail for people who have knowledge. (Al-A’raf, ayah 32)

Verily, those who say: “Our Lord is (only) Allaah,” and thereafter Istaqamu (i.e. stood firm and straight on the Islamic Faith of Monotheism by abstaining from all kinds of sins and evil deeds which Allaah has forbidden and by performing all kinds of good deeds which He has ordained), on them shall be no fear, nor shall they grieve. (Al-Ahqaf, ayah 13)

He it is Who created for you all that is on earth. Then He Istawa (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything. (Al-Baqarah, ayah 29)

9- Adopting names of kufaar.

10- Seeking mercy and forgiveness for kufaar (this shows love for them). [Note: the only du'aa a Muslim can make for kufaar is du'aa for guidance.]

It is not (proper) for the Prophet and those who believe to ask Allaah’s Forgiveness for the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah) even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief). (At-Tawbah, ayah 113)

Ways Muslims show love for the believers

Here are ways Muslims can show love for the believers:

1- Hijrah to Muslim territories, and leaving non-Muslim countries.

Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on earth.” They (angels) say: “Was not the earth of Allaah spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. For these there is hope that Allaah will forgive them, and Allaah is Ever Oft Pardoning, Oft-Forgiving. (An-Nisa`, ayat 97-99)

2- Supporting Muslims and aiding them with one’s soul, wealth and tongue in whatever they need.

The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give the Zakat, and obey Allaah and His Messenger. Allaah will have His Mercy on them. Surely Allaah is All-Mighty, All-Wise. (At-Tawbah, ayah 71)

Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allaah as well as those who gave (them) asylum and help, – these are (all) allies to one another. And as to those who believed but did not emigrate (to you O Muhammad), you owe no duty of protection to them until they emigrate, but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance, and Allaah is the All-Seer of what you do. (Al-Anfal, ayah 72)

3- Sharing Muslims’ delight and distress.

Prophet (salallaahu ‘alayhi wa sallam): “The similitude of the believers…is the same as one body…if any part feels pain, then the whole body…” and “A believer to one another is like a building whose different parts enforce each other.” (Prophet (salallaahu ‘alayhi wa sallam) then clasped his hands [in demonstration].)

4- Being sincere to the believers and wishing all good for them.

A Muslim must not swindle or cheat his Muslim brothers. Prophet (salallaahu ‘alayhi wa sallam): “None of you will have complete faith until he likes for his brother what he likes for himself.” Also other hadith show that a Muslim should not despise his brother (serious evil), desert him (in time of need), hand him over to an oppressor, turn away from him, evil transactions.

5- Respecting them and regarding them in high esteem.

O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult one’s brother after having Faith [i.e. to call your Muslim brother (a faithful believer) as: "O sinner", or "O wicked", etc.]. And whosoever does not repent, then such are indeed Dhalimun (wrong-doers, etc.). (Al-Hujurat, ayah 11) O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allaah. Verily, Allaah is the One Who accepts repentance, Most Merciful. (Al-Hujurat, ayah 12)

6- A Muslim must aid his Muslim brothers at the time of affluence and distress. Hypocrites only show sympathy in times of ease.

And that Allaah may test (or purify) the believers (from sins) and destroy the disbelievers. (Aali ‘Imran, ayah 141)

7- Frequently visiting the believers and meeting them. Allaah loves those who visit only for Allaah’s sake.

8- A Muslim should fulfill his obligations toward his Muslim brothers. A Muslim should not enter into a transaction already agreed upon by others.

9- A Muslim must treat his weak brothers with kindness.

And keep yourself (O Muhammad) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) 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, one who follows his own lusts and whose affair (deeds) has been lost. (Al-Kahf, ayah 28)

The Prophet (salallaahu ‘alayhi wa sallam) commanded us to show mercy to [the] weak. Prophet: “You gain no victory or livelihood except through (the blessings and du’aa of poor and weak) amongst you.”

10- Making du’aa for believers and asking forgiveness for them.

So know (O Muhammad) that La ilaaha ill-Allaah (none has the right to be worshipped except Allaah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allaah knows well your moving about, and your place of rest (in your homes). (Muhammad, ayah 19)

And those who came after them say: “Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful. (Al-Hashr, ayah 10)

[Shaikh Fawzaan added as a note that although we do not befriend kufaar, we do indeed maintain relations, do justice, do business with them in a just and kind way. We do not take them as allies, otherwise dissension will result.]

Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allaah loves those who deal with equity. (Al-Mumtahinah, ayah 8)

But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience. Then to Me will be your return, and I shall tell you what you used to do. (Luqman, ayah 15)

Verily, those who believed, and emigrated and strove hard and fought with their property and their lives in the Cause of Allaah as well as those who gave (them) asylum and help, – these are (all) allies to one another. And as to those who believed but did not emigrate (to you O Muhammad), you owe no duty of protection to them until they emigrate, but if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance, and Allaah is the All-Seer of what you do. (Al-Anfal, ayah 72)

And those who disbelieve are allies to one another, (and) if you (Muslims of the whole world collectively) do not do so (protect one another), there will be Fitnah (wars, battles, polytheism, etc.) and oppression on earth, and a great mischief and corruption (appearance of polytheism). (Al-Anfal, ayah 73)