Which Resources Will Help Me Reach Ihsan?

Question: Assalamu ‘alaykum. How does someone who has reached her early 30’s in an abysmal state of iman and self-discipline reach a level of ihsan or get their nafs to nafs al-muṭmaʾinnah?  Are there books in English with a good quality translation or live online classes? There are no local options. I read that books like Ihya Ulum Al-Din are not well translated. I want a step-by-step guidebook.


Wa ‘alaykum assaalm wa rahmatullah wa barakatuh.

I pray you are well.

There are many resources on our site to help you along the way. You could start with our many live and on-demand courses. “First Principles of Islamic Spirituality” is a good on-demand course to start with. If you want a live course, then start with ‘The Path of Muhammad.’

There are score options on our site – each giving a structured approach. Some are directly on spirituality, such as ‘The Beginning of Guidance,’ and others are essential elements needed for the journey, such as the courses on Belief, Fiqh, the Qur’an, the Hadith and life of the Prophet (Allah bless him and give him peace)

If you want books then there are many sections of the Ihya that have been capably translated. Look for translations of Shaykh Abdal Hakim Murad (Timothy Winter). All of Imam Haddad’s works are beneficial, and very well translated by Dr. Mostafa Badawi.

Please see:





Find some good, like-minded company – even if it is virtual for now. It will help you along your journey. May Allah facilitate the entire matter for you. Amin.

[Shaykh] Abdul-Rahim Reasat

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

What Should I Do If I Have Doubts About Islam?

Question: What should I do if I have doubts about Islam?


Assalam alaykum wa rahmatullah,

Dear sister,

May Allah bless you and increase you in certainty.

Some thoughts of doubt come to everyone at times. This is the devil whispering to put you in doubt about the faith.

Allah says in the Quran, “I will come at them- from their front and their back, from their right and they’re left- and You will find that most of them are ungrateful.” [Surat al-A’raf 7:17]

The commentators mention that the devil (shaytan) will try to put doubts in the person about their faith and the hereafter- making falsehood appear good- in order to lead them astray. [Tafsir ibn Kathir]


The Source Of Our Thoughts

Please read this to help you to distinguish where thoughts emerge from;


In general, do not worry about the thoughts, rather ignore them for they will go away.

One of the beauties of our faith and the mercy of our Lord is that bad thoughts are not something we will be held accountable for.

The Prophet (Allah bless him and give him peace) said, “Allah forgives my ummah for the evil deeds their souls may whisper or suggest to them as long as they do not act on it or speak. ” [Bukhari]


Having Certainty and Next Steps

I would suggest that you focus on strengthening your faith.

1. Take a class on why Islam is true.  I suggest this podcast below;


2.  Learn about your faith and its beauty. I myself taught a class just on this topic- see below

3. Focus on your prayer and remembering Allah more. The more you worship Allah and learn about your faith, the more you will increase in your faith.

4. Read the Quran and ponder on the message and deep meanings of it.
This is a great remedy for many problems and doubts. But read it with a sound and good commentary.


Daily Duas To Recite

Read your protective prayers every day. These will help against evil thoughts.

Consider the following duas three times in the morning and evening. They will protect you from harm and evil.

أَعُوذُ بِكلِمَاتِ الله التّامّاتِ مِن شَرّ مَا خَلَقَ
“I seek refuge in the perfect words of Allah from every evil that has been created ”    (Sahih Muslim)

بِسْمِ اللَّهِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ
“In the name of Allah, with Whose name nothing on earth or in heaven can harm—He is the All-Hearing and All-Knowing.” [Abu Dawud]

May Allah guide your steps and strengthen your faith.

[Imam] Yama Niazi
Checked and Approved by Shaykh Faraz Rabbani

Is Backbiting Worse Than Fornication?

Question: What does the Prophetic narration “backbiting is worse than fornication” mean?


In the Name of Allah, the Most Merciful and Compassionate,

The Prophet (Allah bless him and give him peace) said, “Backbiting is worse than fornication.” [Tabrizi, Miskat al-Masabih]

In some of the narrations, the Companions then asked, “How is backbiting worse than fornication?” The Prophet (Allah bless him and give him peace) replied, “A person may commit fornication then repent, and Allah will forgive him; whereas the backbiter is not forgiven until the one they backbite forgives them.” [Tibi, al-Kashif ‘an Haqaiq al-Sunan; ‘Ali Qari, Mirqat al-Mafatih]


Why Is Backbiting Worse Than Fornication?
The above narration is in no way condoning backbiting. Rather, it must be understood that any sin that affects the rights of others is worse than a sin that merely affects oneself. In that vein, consensual intercourse, though sinful and forbidden, has fewer consequences than a polemic attack on the honor of another when backbiting is committed.

Furthermore, sinful actions that are kept to the private sphere have less reciprocal consequences than sins done in the public sphere. Generally, fornication is a private matter that is seldom publicized or spoken about; whereas backbiting necessitates a public presence which may then spread in the form of gossip and tale-bearing thus expanding its harm.

Another explanation is that the one who commits fornication knows the severity of such a heinous act and is likely to be remorseful and repents, whereas, it is common that the one who backbites does not give this vile act its due importance. Allah Most High says, “You thought it was trivial but to God, it was very serious.” [Qur’an; 24:15]

[Mulla ‘Ali Qari, Mirqat al-Mafatih]

I hope this helps,
Allah knows best.
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences

What Is the Correct Way To Take Oneself To Task?

Question: What is the correct way to take oneself to task?


Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

Allah Most High says, “And I swear by the reproaching soul.” [Qur’an, 75: 2] And the Prophet (Allah bless him and give him peace) said, “The intelligent one is he who takes himself to the task and works for that which is after death.” [Tirmidhi]

Regarding moral issues such as giving in to the sinful and not keeping to one’s moral resolutions, one should take oneself to the task and blame it for not being more resilient, sincere, and diligent.

However, at the same time, one should accept moral defeat, repent to Allah, and turn to Him for help. Getting frustrated with oneself constitutes relying on oneself and not relying on Allah. It is not about becoming morally strong but rather learning how physically and morally dependent we all are on Allah. Allah Most High has said, “O My slaves, all of you are astray save those I have guided. So seek guidance from Me and I will guide you.” [Muslim]

One should not beat oneself up about bad worldly decisions, or lack of worldly achievements.

Please see: https://seekersguidance.org/courses/living-hearts-ghazalis-book-of-watchfulness-and-self-accounting-explained/

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

How Do I Cure My Envy?

Question: How do I treat myself for envy?


In the Name of Allah, the Most Merciful and Compassionate,

Envy/jealousy are destructive traits that one should strive to remove. The Messenger of Allah (Allah bless him and give him peace) said, “Verily, envy consumes good deeds just as fire consumes firewood.” [Abu Dawud]


How To Treat Envy

There are essentially two types of treatment for envy and other blameworthy traits.

The first type is based on perception. All blessings, whether religious or worldly, are from Allah Most High alone. Allah Most High gives His blessings to whom He wishes and is All-Wise in what He does. Thus, being bothered at the blessings of others is tantamount to objecting to Allah that Allah has given His blessings to the wrong person. [Ghazali, Ihya Ulum al-Din]

The second type is based on action. In order to remove envy from the heart, one should deeply reflect on the above perspective and then strive to implement the following advice: [Ibid.]

(1) Seek Allah’s forgiveness and reject envious thoughts whenever they come to your mind. [Ibid.]

(2) Beseech Allah Most High to increase those of whom one is envious in His blessings. Specifically, ask Allah Most High to give them that which you deeply desire for yourself from Allah Most High. [Ibid.]

(3) Never allow your resentments to cause you to object to Allah Most High or to hold such blameworthy traits toward others.


Getting One’s Life In Order

You have mentioned your resentments to your own personal failures. It is okay to be critical of yourself and hold yourself to the standard of your potential. However, refrain from comparing yourself to others and their successes. Rather compare yourself to your potential.

If you find that you are not living up to your potential, do not allow this to cause you to become pessimistic or defeatist. Rather, examine what it is that is stopping you from progressing toward your goals. Am I doing all that I can to reach my goals? Am I doing things that are holding me back or are counter-productive? Rectify and strive.



There is nothing wrong with permissible worldly pursuits. However, strive to make your pursuit congruent with your ultimate pursuit, your life’s purpose – gaining the good pleasure of Allah Most High. Have high intentions in your pursuit of a career and give time, as well, to working on your heart and fueling your relationship with Allah Most High.

I hope this helps,
Allah knows best.
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences

Can I Achieve High Spiritual Aspirations If I Work In a Worldly Sector?

Question: Can I achieve higher degrees of spiritual purification if I work in a worldly sector, such as engineering? Must I abandon my secular studies and embrace religious studies to reach my spiritual aspirations?


In the Name of Allah, the Most Merciful and Compassionate,


Purification or Tazkiya is a process of spiritual refinement. It is a process of self-knowledge and rectification. It entails essentially two factors.

The first is the removal of spiritual ailments also known as the blameworthy characteristics of the heart. The second is the adoption of the heart’s praiseworthy characteristics.


Social Self-Rectification

Being that many of the heart’s praiseworthy and blameworthy characteristics are manifest in our social dealings and cannot be detected without them, your working in a worldly sector should not be seen as an impediment but rather as an opportunity.

In such a sector, you will be able to diagnose things like arrogance, hatred, self-conceit, etc., and you will have an avenue to practice adopting qualities such as patience, generosity, humility, etc.


Times Of Seclusion

No matter how you earn your livelihood or the circumstances that you are in, it is essential and greatly facilitative to have moments of seclusion. One does not need large quantities of time rather quality time. In such times of seclusion one should aim to do any of the following worships:

(1) Reflection: ponder over the greatness of Allah, His blessings upon you, your deficiencies in showing gratitude for those blessings, the shortness of this life, etc…

(2) Remembrance: with tongue and heart, say the various remembrances, such as ‘subhanAllah, alhamdulillah, la ilaha illa Allah, Allahu Akbar, prayers on the Prophet (Allah bless him and give him peace), and seeking forgiveness – as an example

(3) Supplication: from the bottom of your heart, with desperation and brokenness, express to Allah Most High your needs, your aspirations, your troubles and problems, your obstacles, your shortcoming, etc., and seek help from Allah Most High while trusting in His ability to come to your aid.

Having these times will recharge you to re-engage the worldly with purpose and a present heart.


Religious Study

You do not have to abandon your secular studies entirely to pursue religious knowledge. However, you should designate sufficient time throughout the week to increase your understanding of religion.

If you are not versed in your personally obligatory knowledge, then it is obligatory that you take the means to seek that knowledge. However, if you do have a rudimentary foundation of Islamic knowledge you should continue to deepen and widen your understanding.

If you do possess the means and there is no undue difficulty on you or those you are responsible for, there is great merit and virtue in seeking Islamic knowledge full-time. This is something you should consult your local Imam, your parents, and the elders of your community about. Likewise, you should perform the prayer of seeking guidance before resolving on such a thing.

See the following resources for more advice and insights:

The Path of Spiritual Excellence
What Muslims Believe and Why
Essentials of Islam

I hope this helps,
Allah knows best.
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences

If I Love the Messenger, Will I Be with Him in His Level of Paradise?

Question:  Assalam Alaykum, does the love of the Prophet Muhammad, and therefore following all his teachings, elevate one’s status to the highest level of al-Firdaus, just below Al-Waseela? As it is narrated in the hadith, “Among those who love me the most would be the ones coming after me, they would have sold their lives and family just to see me.”  May Allah grant you His Countenance.

Wa alaykum al-salam

Thank you for writing to us.

There is no doubt that loving Allah’s Messenger (Allah bless him and give him peace) is one of the most important actions of the heart. Many ahadith refer to the reward of the one who loves him. Perhaps the greatest reward is the one you allude to, namely that, as the Prophet (Allah bless him and give him peace) told us, a man will be with the one whom he loves.

Another narration transmitted by Anas in the Sahihayn of Bukhari and Muslim, shows how the Prophet expanded on the meaning of this statement: A man asked the Prophet, Allah bless him and give him peace, about the final hour, saying “When is the Final Hour?” The Messenger of Allah responded by saying, “What have you prepared for the Final Hour?” He responded, saying, “I have not prepared anything save that I love Allah and His Messenger (Allah bless him and give him peace). The Prophet responded, “You will be with those whom you love.” Anas said they were never happier about anything than the words of the Prophet, “You will be with those whom you love.” He said, “I love the Prophet (Allah bless him and give him peace) and Abu Bakr and ‘Umar (Allah be pleased with both of them) and I hope to be with them on account of my love for them, even though I have not exerted myself in action as they have done.” [Bukhari and Muslim] Thus, Anas (Allah be pleased with him) made it clear that even though our actions may fall short of the actions of the Messenger and the great companions, we will be with them on account of our love for them.

However, this does not mean that the one who will be with Allah’s Messenger will necessarily be in the highest of Jannah in al-Firdaws.  Ibn Hajar stated in Fath al-Bari that the Prophet’s words, “You will be with those whom you love” mean that you will be in their company. In his view, one may be in their company by gathering with them at times, not necessarily all the time. For example, everyone who loves Allah’s Messenger will enter paradise, so they will be with him in Paradise, although their levels in Paradise may differ. [Fath al-Bari]

In his commentary on Muslim, Imam al-Nawawi stated that being with Allah’s Messenger does not necessarily mean being with him in the same level of paradise or being given the same reward as he is given. [Sharh Sahih Muslim]

Accordingly, those who love Allah’s Messenger will be with him by gathering with him, spending time in his company, having the honor of seeing his splendid face and the wonderful light emanating from his most beautiful body and face, kissing his hand or his forehead, and seeing his smile.

However, they will not necessarily be in the highest level of Jannah, particularly as the highest level of Jannah is al-Wasilah, as you mention in your question. Abu Sa‘id al-Khudri said, in a hadith transmitted by Imam Ahmad, that the Prophet (Allah bless him and give him peace) said, “Al-Wasilah is a level in Paradise with Allah above which there is no level, so ask Allah to grant me al-Wasilah”.

In another narration transmitted by Imam al-Tirmidhi from Abu Hurayra, he said that the Messenger of Allah said, “Ask Allah to grant me al-Wasilah”. They said, “O Messenger of Allah, what is al-Wasilah?” He said, “The highest level in Jannah. Know that only one man will attain this level, and I desire to be that man.”

Thus, only the Messenger of Allah will be in al-Wasilah. Scholars have explained that Jannah al-Firdaws is the highest level of Jannah, and it consists of various levels. The highest level is al-Wasilah. Thus, one may enjoy the company of the Prophet but will not be with him at the same level of Jannah, namely al-Wasilah.  One may be in al-Firdaws or even in a lower level of Jannah, but will still enjoy the company of Allah’s Messenger, on account of one’s love for him.

And Allah Most High knows best.
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.




Sin, Forgiveness, and Repentance in Islam


Question: I have an addiction to something haram. I have tried to quit cold turkey in the past but have failed and relapsed. My new method is a gradual reduction until I completely stop. One of the conditions of repentance is to resolve never to return to the sin. When I am repenting, I know for a fact that I will return to the sin, will my repentance not be accepted until I reach the end goal of my gradual reduction?


Assalamu alaykum,

Thank you for your question. First, I commend that you have recognized that you have an addiction and that you are taking steps to eliminate the problem. It is very challenging and I pray that Allah helps you until the end. I know that you will overcome this, by His grace.

Continue your tawba

As for your repentance, you should continue to make repentance every step of the way. I believe that your sincere repentance from this sin is one of the very reasons that you have been able to gradually reduce your sin. Allah hears you and wants to help you change. It is simply a trick of the Shaytan to tell you not to bother repenting and that will lead to your problem becoming worse.

Allah loves to hear your repentance Your interacting and connecting with Allah, the Changer of Hearts, is valuable in changing yourself. He hears you, He helps you, you pour your heart out to Him, you beg Him to help you, He inspires you to change, and He responds with His blessings and grace. The Devil wants to stop this interaction so he is telling you that your repentance is worthless. Please ignore him and continue on your path.

Death at any moment

In addition, one does not know when death will come. You can die at any moment on any day. Would you be ready to face Allah, knowing that you held off on your repentance? Muslims should live every day as their last. I am certain that you will achieve your goal and I pray that you can be a guiding light for others. May Allah give you the best in this world and the next.

Allah’s pleasure with a servant’s tawba

Consider this Prophetic hadith: “Verily, Allah is more pleased with the repentance of His slave than a person who has his camel in a waterless desert carrying his provision of food and drink and it is lost. He, having lost all hopes (to get that back), lies down in shade and is disappointed about his camel; when all of a sudden he finds that camel standing before him. He takes hold of its reins and then out of boundless joy blurts out: ‘O Allah, You are my slave and I am Your Rabb’. He commits this mistake out of extreme joy” [Muslim].

See these links as well:
Is Repentance Accepted If You Sin Again? (Video)

Given the considerations in such cases, please consult reliable local scholars about the specifics of the situation. Jazakum Allah khayr.
[Ustadha] Shazia Ahmad
Checked and Approved by Shaykh Faraz Rabbani

Ustadha Shazia Ahmad lived in Damascus, Syria for two years where she studied aqidah, fiqh, tajweed, tafseer, and Arabic. She then attended the University of Texas at Austin, where she completed her Master’s in Arabic. Afterward, she moved to Amman, Jordan where she studied fiqh, Arabic, and other sciences. She recently moved back to Mississauga, Canada, where she lives with her family.

Understanding The Spiritual Realities of Fiqh and Aqidah

Question: How does one understand the spiritual realities of Fiqh and Aqidah when studying traditional books on these topics?


Dear questioner,

JazakumAllahu khayran for your question.

Spirituality is about grasping the fuller picture of everything around and within us. This deeper understanding only comes from Allah, and He only gives it to those who accept His message and sincerely apply it. It is not a matter of reading books or discussing spiritual concepts.

Learn, Apply and Change

The Messenger of Allah (Allah bless him and give him peace) said:

“The similitude of the guidance and knowledge with which Allah has sent me is like abundant rain which fell on a land. A fertile part of it absorbed the water and brought forth profuse herbage and pasture.

Other solid ground patches [did not absorb the water] but rather retained the water and thereby Allah benefited people, who drank from it, irrigated their crops and sowed their seeds. Another sandy plane neither retained the water nor produce herbage.

Such is the similitude of the person who becomes well-versed in the religion of Allah and receives benefit from the Message entrusted to me by Allah, so he himself has learned and taught it to others; such is also the similitude of the person who has stubbornly and ignorantly rejected Allah’s Guidance with which I have been sent” (Bukhari and Muslim).

This is how Sacred Knowledge works: some learn it, apply it to the best of their ability for themselves, change, and change others. Others learn, don’t really apply it on themselves, but do manage to benefit some others to some extent. Others don’t care, and neither learn, teach, nor benefit.

Imam al Shafi’i once complained to one of his teachers that he no longer felt the “light”. His teacher told him that he had to repent from his sins because Allah does not give his light to sinful people. The Imam put the lesson into verse:

I complained to Waki of my bad memory
And he told me to leave off sin.
He told me that knowledge is light,
And the light of Allah is not given to sinners.

(You can listen to it sung here: Talib al Habib · Knowledge is Light

So learning and application are the key means to get the deeper meanings. No matter what one reads or how much one memorizes, if one does not actually use the knowledge, then it will have very little effect.

The Right Teacher

The ulema have a saying that you take the way you are from your seniors. That is to say that if they see Sacred Knowledge as merely a novel and exciting exercise in the academic endeavor, then so shall you; if they see it as means to change and draw nearer to Allah, then so shall you. This means that choosing the right teachers is really important.

When Imam Malik’s mother used to send him to his teacher, she would tell him, ‘Go to Rabia, and take on his attitude before you take on his knowledge’ (al Dibaj al Mudhahhab fi Marifat Ayan Ulema al Madhhab, Ibn Farhun). This tells us that learning the bigger picture, or, we could say, spirituality is a priority, and is taken from teachers who have that right mindset.

It is no wonder that Imam Malik’s own student, Ibn Wahb, said the same thing about his teacher. He said, ‘What we have taken from Malik’s attitude [adab] is more than what we have taken of his knowledge’ (Siyar Alam al Nubala, Dhahabi).

This is exactly how it is supposed to be: a student taking objective outward knowledge conjoined with the proper light and attitude from a teacher who in turn received them from his teachers with an unbroken chain back to the Prophet (Allah bless him and give him peace). Whenever a problem occurs in even a small aspect (the soundness of the knowledge, or the proper attitude), the chain is cut and the knowledge is lost.

Knowledge should bequeath the student with humility, and dread and awe of Allah. Masruq said, ‘A person is sufficiently knowledgeable when he has fear and awe of Allah, and the person is sufficiently ignorant when he is proud of how knowledgeable he is’ (Kitab al Ilm, Abu Khaythama).

Sledge Hammer

Being in the company of someone with the true knowledge of the Sacred Law, and the proper attitude towards is not enough: it takes serious effort to take on their religious heritage.

Imam al Shafi’i said:

My brother, you won’t ever attain knowledge except by six things
I’ll tell us how all their details in very clear terms:
Intelligence, keenness, striving and an empty pocket
The company of a master and a long time.

And just as studying and memorizing takes effort and time, so does deep personal change.

Please see:

How Spiritual Transformation Is Achieved, by Shaykh Faid Mohammed Said
How Can I Purify My Heart? A Reader


In order to learn the spiritual side of the religion, we must learn from scholars who have sound traditional knowledge and the right attitude, and we must strive to apply what they teach us. This application is what gives one a spiritual understanding. As one modern teacher says, ‘This is the textbook, and you are its commentary.’

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language

Emotions That Constitute Disbelief

Question: If one loves someone more than Allah, fears someone more than Allah, or hopes in someone more than Allah, is one still a believer?


Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

Love of Allah, fear of Him, hope in Him are all personal obligatory states of the heart that one must strive to achieve as a Muslim.

That said, belief in Allah means that one acknowledges that Allah deserves to be loved, feared, and relied upon more than everyone and everything else.

As long as one acknowledges this, one is a believer. Becoming realized in the love of Allah and fear of Him are levels of Ihsan (spiritual excellence) and not issues of creed.

I pray this helps.

[Ustadh] Farid

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language