Religion is Sincere Concern – Shaykh Faraz Rabbani (Radical Middle Way)
Religion is Sincere Concern – Shaykh Faraz Rabbani (Radical Middle Way)
Answered by Sidi Abdullah Anik Misra
Question: How can I convince my self about the truth of Islam and that my ceremonial actions like salat and dua have any effect? I converted when I was a teenager and have been practicing regularly. Yet, for everything else in the universe, or at least for the things I care about, I observe cause and effect.I do an action and an effect is produced. But with invocation, prayer, and dhikr no observable effect is produced. I have not experienced peace in the remembrance of Allah. Shaytan feels closer to me than Allah. Then I keep hearing from Christian coworkers, classmates, etc. how such and such miracle occurred in their lives or how they got a sign from God – and I think they honestly believe what they say. What should I do? Please advise.
Answer: In the name of Allah, the Most Gracious, the Most Merciful,
As salaamu alaikum brother,
I want to tell you that what you have done is very brave- trying to get help to clear your doubts about the Truth is something that is necessary for any Muslim to do. Many people live and suffer with the disease of doubt in silence for years while it takes a toll on their mental, spiritual and even their physical health.
It is also very reassuring that despite this issue, you keep up your worship to Allah through the five daily prayers. However, we must not think for a moment that we are doing a favor to Allah; rather it is He who is doing us a great, incalculable favor, a sign of His immense generosity that engulfs us even while we have been unmindful of Him.
First, we will look at why you might feel emptiness in your worship, then your confusions regarding God and His existence and how to solve that, then finally, why these problems might be occurring and the cure for it.
Why Does My Prayer Feel Like an Empty Ritual?
Part of the reason that people feel emptiness in their prayers is because they feel that by praying and fasting and supplicating, they are doing something to benefit Allah, and that He should feel obliged to reimburse them for their efforts. Then, they desire certain outcomes that their limited insight feels is best for them, and that if those do not occur, then Allah has not answered them, so they become despondent.
Rather, do we ask ourselves how Allah can possibly owe us anything, when, long before we were even created, in His infinite knowledge, He willed that we would be guided as Muslims today? Did He not choose you and I out of billions of people to believe in Him?
What did we do in pre-eternity, what great act of piety, what service, what obedience, for which our creation and guidance was recompense? Nothing whatsoever.
What was there before this entire world of cause and effect and ups and downs and desires and actions? Allah alone, and His pure largess and mercy.
So is it not fitting that we worship Him out of a profound sense of gratitude, solely because He alone deserves to be worshiped, rather than for outcomes, as if He has to pay us back for acts of worship that He guided us to in the first place?
When we choose freely to worship Him (even after He makes us inclined to do so), He creates the act and enables us, then we acquire that prayer in our account of good deeds, then He Himself appreciates it and rewards us for something He created. That is the reality for our devotions. They are in fact a gift from Him to us, not the other way around. Knowing this should change the state of our worship, insha Allah.
The Wordly Returns of Sincere Worship
The scholars of Islamic spirituality say that the one guaranteed (though not obligatory) worldly effect of sincere obedience (such as prayer) is the tawfiq, or divine facilitation, to do more good deeds. This is much more beneficial than any worldly thing to ask for, and of course, the rewards in the Hereafter are permanent.
Still, none of a believer’s prayers are unheard: they are either answered, or something harmful is averted in its stead, or delayed till the Hereafter where the result is better.
Perhaps the reward for your steadfast prayers and devotions for all these years since you became Muslim is that, even through your difficult times of doubting the very One who gave you all of these blessings, He still enables you to worship Him and keeps you connected to Him, out of His love and divine concern for you.
He, Most Gracious and Merciful, is what is keeping us from falling into disbelief at all times, not our practice, though He can make that a means to attach ourselves to Him. Seeing Allah’s gentle hand behind the blessings in our life can uplift us so much, and seeing how He has saved us from so much potential harm as well can make us appreciate what we have now and feel content.
Know Your Lord – Study the Science of Beliefs
Sometimes, we as Muslims confuse our priorities in this religion. One might think that having small doubts about the existence of the Creator whilst continuing outward practice is the relatively better position to be in, rather than having firm faith while slipping in and out of practice due to laziness.
Both are bad and undesirable, but the preference of the former over the latter is putting worship (‘ibadah) before the One who is worshiped (al-ma`bud), which doesn’t make sense. The first obligatory duty upon us as Muslims – rather, as human beings – is to know Our Lord. Everything else follows after firmly confirming that knowledge in our hearts [al-Dardir, Sharh Kharida al Bahiyya].
That’s why it is highly recommended for us all to study at least one basic primer in Islamic Beliefs with a qualified teacher. This primer can be one that lists the general beliefs that a Muslim needs to have without explanation if it is readily followed.
However, in an age where doubt and confusion are widespread, a work should be studied which allows the beginner to logically understand how it is necessary that this world have a Creator who is unlike His creation, and why Islam’s teachings on the nature and qualities of the Creator make it the indisputable religion of truth. In the case of someone who has doubts, it becomes an obligation to seek that knowledge. Seeker’s Guidance offers a course on Islamic Beliefs that I would personally recommend everyone to take.
Then, once one sees how Islam’s view of God is the necessary truth that accurately reflects and applies to what actually exists, the message from God which carried the proofs for this knowledge and obligated us to believe (al-Qur’an) can be verified as true, after which the Messenger of God (peace and blessings be upon him) can be verified as true, after which one can be convinced, as you asked, of the truth of Islam as a religion in all its various aspects.
It is also worth reminding you that, years ago, you made a conscious decision to accept Islam, Alhamdulillah. You came as a result of seeing the truth in it; of being sure and knowing that Allah is One and that Islam is His religion. What has changed? Don’t sell yourself short in thinking you don’t have faith – you might actually have all you need to discern truth from falsehood, but the problem is lying in your outlook.
After all, you are seeking this help and trying to convince yourself because you know deep down inside this is the truth- not because some other non-truth has convinced you and is dawning on you, and you are afraid to admit that. The issues you bring up are not well-formulated lines of reasoning, but scattered doubts mixed with emotions. If you had been led totally astray by disbelieving in the truth of Islam, you might not have felt disturbed about this; if there wasn’t some good in your heart, you would never be concerned about this. Then what is the problem?
This is where it is important to understand the role of baseless misgivings (wasawasa) and the effect that they can have on the Muslim’s heart and mind, tempting even firm believers into thinking that they don’t really have faith, or to doubt something they know exists as rationally and necessarily true, but can’t see.
Baseless Misgivings in One’s Faith – Shaytan’s Weapon of Choice
The Devil (shaytan) is mankind’s sworn enemy, as Allah Most High tells us in the Qur’an. After his own straying from Allah Most High’s pleasure and subsequently being cast out of divine favour, he vowed that he would lead all of mankind astray, out of envy for the close relationship that Adam (peace be upon him) and his progeny (us) shared with their Lord.
His main influence is by the fact that he whispers evil thoughts into our hearts. Then, we take these suggestions, and begin to repeatedly think about the evil (or less good) action, until it becomes our own thought, which then leads to determination, then to action.
One thing I have learned is to constantly remind yourself that not every thought you have is from your own mind- especially the gross ones and ones we wouldn’t repeat. When the Devil whispers doubts into people’s minds, sometimes they mistaken them for our own, and feel disgust and shock for thinking such a gross thought, then they blame themselves over and over, allowing themselves to re-expose their mind to the thought repeatedly, till it actually does start confusing them, until it finally settles and becomes an internal struggle.
To have these fleeting doubtful thoughts, at the initial stage, is something normal, and to seek refuge in Allah Ta’ala from the Devil immediately is the remedy. Do not let those thoughts grow, rather, say “a`udhu billahi min ash-shaytan nir-rajeem” and if you pondered on the thought, seek forgiveness (istighfar).
It is narrated from Abu Hurayra (may Allah be pleased with him), who ascribed it back to the Prophet (may peace and blessings be upon him) that he said, “Truly, Allah has overlooked for my Ummah that which is whispered, or the which is thought about in the lower self, as long as they do not act upon it, or speak about it.” [al-Bukhari, Sahih]
He also narrates that people from amongst the Companions came to the Prophet (peace and blessings be upon him) and consulted him: “We surely find within ourselves things that one of us would consider an enormity to even speak about.” So he [peace and blessings be upon him] asked, “And you have really found that [within yourselves?]” “Yes,” they replied. “That,” he replied (peace and blessings be upon him), “is clear faith.” [Muslim, Sahih]
You mentioned that you felt the Devil was closer to you than Allah Most High. It is true that the Devil “runs in the children of Adam like the circulation of blood.” [Bukhari, Muslim]. You feel so sure of this, yet, the Devil can make you doubt even his existence as well, because if he admits his existence to one with doubts, isn’t it plainly obvious that the One who created him must exist?
Perhaps the feeling of the Devil being closer is actually about how you spend your time- do you, from your side, make yourself closer to your vain desires and ego, or to Allah? What are the hidden departments in your life which you need to address? Often, it is our connection to sinful or vain things that we overlook that causes us to feel emptiness.
We may feel far from Allah at those times, but is Allah far from us? No, never! Allah Ta’ala says in the Qur’an:
“And when My servants ask you concerning Me, then [tell them] surely, I am near. I answer the prayer of the supplicant when he calls on Me. So let them hear My call and let them trust in Me, in order that they may be led aright.” [al-Quran, 2:186]
So knowing that Allah Ta’ala is closer to us than the Devil or anything else, if we act on the second part of the verse, namely to call on Allah sincerely and to rely and trust in Him to fulfill our every need, we get the result, which is being led aright, which is the means to attaining success in both this world and the Hereafter.
Someone might look at people of other faiths and think that they experience peace. Most of feeling tranquil is a mental thing; anyone can do that if they put their mind to it, even if they do the worst of things at other times, or worship false gods or have corrupt practices. That false sense of “peace” can mislead them into self-satisfaction and contentment with misguidance; it also doesn’t guarantee anything beyond this-worldly feelings.
But true peace is from Allah, al-Salam, when the believer combines truth with his/her love for the Divine, because He says: “Indeed! It is in the remembrance of Allah that hearts find rest.” [al-Quran, 13:28].
If a person chooses their religion based on what makes them feel good, and not based on whether they are worshipping the one true God the way He wants and deserves to be worshiped, who, or what exactly are they worshiping then? Their Lord, or simply their own base desires and fancies? In conclusion, these issues are simply things in our mind that we have to deal with by taking positive steps to developing a meaningful relationship with Allah Ta’ala.
May Allah Ta’ala make it easy for you and us to stay on the Truth of Islam and may He shower His love and mercy upon us and the entire ummah of the Prophet Muhammad, peace and blessings be upon him.
I tell myself all of this first and foremost, and then remind others. And Allah knows best.
Abdullah Anik Misra
Checked & Approved by Faraz Rabbani
Answered by Sidi Salman Younas
Question: What role do actions play in salvation? There are, of course, Muslims out there who have adopted ideas similar to the Christians that belief is all that you need to be saved. What would you advise that I tell them.
Answer: assalamu `alaykum
All that one needs to be saved is Allah. Neither actions nor beliefs alone guarantee one’s salvation.
`A’isha (Allah be well pleased with her) narrates that the Prophet (Allah bless him and grant him peace) said, “Perform your deeds properly and in moderation, and know that one’s deeds will not cause anyone of you to enter Heaven, and that the most beloved of actions to Allah are the most consistent ones even if little in amount.” [Bukhari]
Abu Hurayra (Allah be well-pleased with him) narrates that the Prophet (Allah bless him and grant him peace) said, “There is no one whose deeds will cause him to enter Heaven. It was said, ‘Not even you, Messenger of Allah?’ He (Allah bless him and grant him peace) said, ‘Not even me unless my Lord envelops me with His mercy.'” [Muslim]
In another narration the Prophet (Allah bless him and grant him peace) said, “There is no one whose deeds will cause his salvation. It was said, ‘Not even you Messenger of Allah? He (Allah bless him and grant him peace), ‘Not even me unless my Lord takes hold of me with mercy.'” [Muslim]
Understanding Allah’s Greatness:
In order to understand the narrations properly, as well as the relation of one’s deeds to salvation, some key points of belief need to be outlined. The most essential is knowledge that Allah is not obligated to do anything.
Imam Nawawi, while explaining the above narrations, states, “Know that the position of Ahl al-Sunna is that reward, punishment, obligatoriness, impermissibility, and other than them two from the categories of moral responsibility, are not established by the rational intellect (`aql). All of this and other than it is not established except by recourse to divine revelation. The position of the Ahl al-Sunna is also that there is absolutely nothing obligatory on Allah Most High. Rather, the cosmos is His possession, and this world and the next are subject to His mastery; He does in them whatever He wills. So, if He punished every obedient and righteous slave and caused them to enter the Fire this would be considered equitable justice from Him, and if He honored them, blessed them, and entered them into Heaven then it is a gracious favor from Him. If He graciously favored the disbelievers and entered them into Heaven it would also be akin to this. However, He Most High has informed us – and His message is true – that He will not do so…” [Sharh Sahih Muslim]
Similarly, Imam Bajuri states, “So, the position of Ahl al-Sunna is that His rewarding us is due to pure gracious favor that is not admixed with compulsion or obligation [to do so].” [Tuhfat al-Murid]
Imam Haramayn al-Juwayni, the teacher of Imam Ghazali, states, “Similarly, with a person who is highly respected within his family, if he is generous with his son and provides all his needs, and the son honors him, respects him and seeks his approval and strives to earn it, therefore, that person is not owed in regard for his assistance anymore then he has already obtained from the beneficence that has accrued to his credit. If then this is the situation with a person who provides services to another like himself, a servant who tried to compare his own acts of service with God’s bounteous generosity to him in any single instance would find the beneficence of God completely acquitted and fulfilled in regard to any of his own good deeds.” [Kitab al-Irshad]
What Are Your Deeds? Allah’s Creation
The above becomes clearer when one realizes what one’s deeds really are: a creation of Allah. Unlike certain groups that believed that humans create their own choiceful acts, the Ahl al-Sunna unanimously agree that all of one’s actions are created by Allah. This is clear from the verse, “Allah created you and that which you do.” [37: 96] The commentators of the Qur’an agree that the vast majority constituted this as a proof of Allah’s being the creator of all actions. [Razi, Tafsir al-Kabir; Baydawi, Anwar al-Tanzil; Qurtubi, Jami` al-Ahkam al-Qur’an]
Similarly, the scholars defined “divinely given success” (tawfiq) as “Allah’s creating the ability to perform acts of obedience within the slave.” [Bajuri, Tuhfat al-Murid; Sawi, Sharh `ala al-Jawhara]
As such, since our actions are a creaton of Allah and only came into being due to His will and omnipotent power, the servant has no right to claim that his deeds will cause his salvation, or that he deserves salvation due to them, since his deeds properly belong to Allah who created them, not the servant himself. Deeds not only include outward rituals, but also inward belief and convictions, all of which are blessings bestowed upon us by Allah. As the Qur’an states, “Whatever blessing you have, it is from Allah.” [16:53]
Imam Nawawi, while explaining the verse “enter heaven enveloped in what you did [of good acts]” [16: 32], states that “entering heaven is due to actions, yet divinely give success (tawfiq) to perform those acts, being guided in having sincerity in them, and their acceptance is due to Allah’s mercy and gracious favor.” [Sharh Sahih Muslim] Ibn Hajar `Asqalani stated that some scholars, such as Ibn Battal and Qadi `Iyyad, stated that one’s entry into heaven is purely out of Allah’s mercy whereas the degree where one will be in heaven is commensurate with one’s deeds. This was also mentioned by Ibn al-Jawzi, who added that since actions are only for a limited earthly time-span, the eternal reward of heaven is not, strictly speaking, due to them but due to Allah’s blessing upon the servant. [Fath al-Bari]
The Goal is Allah: Putting Deeds Into Perspective
At the same time, this does not mean that one can leave performing the deeds that one has been commanded to perform. It remains an obligation on every morally responsible individual to fulfill the command of Allah Most High and strive to do so with excellence. This is not only decisively conveyed in the Qur’an but the narratives in question also state this unequivocally, such as the statement “perform your deeds properly and in moderation”. When closely looked at, it becomes clear that the purpose of these narratives is not to completely deemphasize the place of works, but to put them into correct perspective. The lessons that the narratives convey include:
 Being moderate and not excessive in one’s worship: The Prophet (Allah bless him and grant him peace) said, “This religion is ease and none makes it difficult except that it will overwhelm him. So, perform your deeds properly and in moderation…” [Bukhari] The wording of this narration is akin to the wording of the narratives related to our discussion here.
Imam Sakhawi quotes `A’isha (Allah be well-pleased with her) as stating that the ploy of the devil in relation to the servants duty to perform certain acts revolves around making him go to excess or making him lax in fulfilling these duties. [Maqasid al-Husna] The best way is to take the middle path and do a moderate amount of work with presence and purity of heart. Bakr al-Muzani said, “Abu Bakr did not surpass the Companions of the Prophet with [abundant] fasts and prayers but due to something in his heart.” [Saffarini, Ghida al-Albab; Ghazali, Ihya’ `Ulum al-Din]
 Being consistent in one’s deeds (mudawama): Some of the narrations, after mentioning that deeds are not a guarantee of one’s entry into heaven, clearly state that the most beloved of works to Allah is the good deed that is done consistently.
 Reflecting on the mercy and generosity of Allah (tafkir): Qadi `Iyyad says that the purpose of stating that none will enter heaven except he whom Allah shows mercy and generosity towards is not to demean the status of righteous acts. Rather, it is to allow the servant to contemplate on the fact that actions are only carried out and completed by the favor and generosity of Allah. Good deeds are in fact a sign to the slave of Allah’s mercy pouring down upon him. [Munawi, Fayd al-Qadir; Ibn Hajar, Fath al-Bari]
 Thanking Allah for all of the blessings He has given one (shukr): The Qur’an states, “If you are thankful, I shall certainly increase you.” [14: 8] The scholars have defined “thankfulness” as “the slaves directing all that which he has been blessed with towards that which it was created for.” [Bajuri, Tuhfat al-Murid] This should be expressed with one’s heart, tongue, and all of one’s limbs. This should not only be for the continual bestowal of these blessings, which include acts of worship, but also out of realization that Allah is truly deserving of all thanks. Even the mere existence of a person is enough of a reason to thank Allah.
 Realizing one’s complete neediness towards Allah (faqr): This is the very definition of “God”, namely He whom all others are in utter need of and who Himself is in need of nothing. [Bajuri, Tuhfat al-Murid; Sawi, Sharh `ala al-Jawhara] Abu Bakr al-Shibli said, “Neediness is that a slave not be in need of anything other than Allah.” [Qushayri, Risala]
 Relying on Allah alone, not one’s works (tawakkul): The Qur’an repeatedly mentions reliance on Allah stating, “Place your reliance in the Living God, the Undying” [25: 58] and “Whoever places his reliance on Allah then He is his sufficiency.” [65: 3]
Reliance on Allah entails recognizing His oneness, which is a oneness in essence, attributes, as well as acts. When one realizes that the acts one performs are in reality not from oneself but from Allah then one ceases to rely solely on works. Rather, the servant then turns to the Creator of those works. Imam Ghazali states, “When this was unveiled to you, you did not cast a glance towards anything other than Him. Rather, your fear was now from Him, and your hope towards Him… If the doors of unveiling were opened to you this reality would be made patently clear to you with a clarity more complete than witnessing with actual sight.” [Ihya’ `Ulum al-Din]
Abu `Abdullah al-Qurshi was asked about reliance and he stated, “It is being attached to Allah in every moment.” Ibn Masruq stated, “It is submitting to the blows of fate and sacred rulings.” Abu Usman al-Hiri said, “It is sufficing with Allah while being dependent upon Him.” [Qushayri, Risala]
It was in this context that Ibn Ata’illah said, “One of the signs of relying on deeds is loss of hope when a misstep occurs.” [Hikam] Those who rely on Allah never lose hope, whereas those who rely on themselves eventually slip and plummet. The prophetic narratives regarding the insufficiency of deeds is a reminder of this point.
 Being sincere in servitude (ikhlas): All of the above indicates a higher reality, a reality seldom understood or consciously realized, which is that the reason why Allah is worshipped and should be worshiped is because He is Allah, the Master of everything. There is a difference, as scholars have stated, between an individual who carries out the command of a king because he wants to spend the night at his castle, or have some gift bestowed upon him, and between someone who does so because the king truly deserves such service, regardless of any benefits that may accrue from it.
Among the definitions of sincerity given are: “It is singularizing the Real in one’s obedience through resolve, and this is that one desires to seek closeness to Allah through his obedience and nothing else”; “It is forgetting that deeds exact reward in the next life”; “Lowering one’s gaze from catching sight of [one’s] actions”; “It is a secret between Allah and the slave”; “It is that its possessor not desire repayment for it in the two abodes [this world and the next]”; “That you not see in your acts other than Allah”. [Qushayri, Risala]
Conclusion: Opening the Doors to Allah’s Bounty
The conclusion to all of this is that neither faith alone nor deeds suffice in guaranteeing salvation for one. Rather, it is only though Allah’s mercy and favor that any individual will enter heaven. This is indicated by numerous prophetic narratives.
Yet, at the same time, this does not absolve anyone of the duty to believe and perform righteous deeds, as commanded by Allah. Doing so is a sign of Allah enveloping the slave in His mercy and blessing him with divine success. The narrations of the Prophet (Allah bless him) seek to make people understand the role and place of deeds in our Islamic tradition, and to turn hearts towards the one favoring one with those acts, towards the one who is sought through those acts.. When this is done and the heart attaches itself to Allah through purity, complete reliance, thankfulness, need, sincerity, and faithful following of the sunna, one will be blessed with righteous works and divine favors, both in this world and the next.
In essence, the prophetic words and teachings are a means for us to find increase in our worship, to optimize it, and to allow us to be submerged in the immense bounties of Allah Most High. It is a key to the door that leads to divine bestowals, if followed and understood correctly.
May Allah grant us success in this life and the next.
And Allah Knows Best
Checked & Approved by Faraz Rabbani
Answered by Ustadha Sulma Badrudduja
Question: Even though I wear the hijab, I dont feel like I am a good representative of Islam. Should I just remove it?
Answer: Wa alaikum assalam wa rahmatullah,
I hope this answer reaches you in ever-increasing levels of faith.
Wearing the hijab, like any other act of worship, is done for the sake of Allah alone. Your intention should be to fulfill a command of God. All acts of obedience are tremendous, and one should never underestimate any act, even if small, for each one brings God’s mercy and reward. Allah Most High says in the Qur’an: “And whosoever does an atom’s weight of good shall see it” [99:01].
Though we pray that Allah makes us good examples for others, this is neither our goal nor the basis of what we are held accountable for. Rather, we are held accountable for the obligations due upon us towards our Lord and His creation. You should always keep doing what you can of the practices that you currently do, and then work gradually to increase it. How will you be able to increase if you consider leaving the things that you are doing now?
Do not let your feelings about your shortcomings preoccupy you. You should only concern yourself with them long enough to repent and renew your intention to strive for doing better. Allah is Ever-Merciful and All-Forgiving; it is not permissible to despair of His mercy or His forgiveness. It is a great blessing that you have been given the strength to wear the hijab! It’s not something easy. I’m sure that this is a sign of your being able to achieve more of the things you want to in terms of your practice. Continue making sincere du`a to Allah and remain in good and uplifting company.
Allah says, “With hardship comes ease. Certainly, with hardship comes ease” [94:4-5].
Checked & Approved by Faraz Rabbani
Imam Shafi`i said, may God have mercy on him:
“Only the sincere one (mukhlis) knows hypocrisy (riya’).”
This means that it is impossible to know the reality of hypocrisy and see its hidden shades except for one who resolutely seeks sincerity. That one strives for a long time (yajtahidu azmanan) searching and meditating and examining at length within himself until he knows or knows something of what hypocrisy is. This does not happen for everyone. Indeed, this happens only with the special ones (al-khawass). But for a given individual to claim that he knows what hypocrisy is, this is real ignorance on his part.
I shall mention in this book a chapter, God willing, in which you will see a type of wonder that will cool your eyes. To illustrate the great extent of the concealment of hypocrisy we only need relate the following from the Teacher and Imam Abu al-Qasim al-Qushayri [the sufi shaykh], may God have mercy on him, from his ‘Risala’ with our isnad previously mentioned.
“I heard Muhammad ibn al-Husayn say: I heard Ahmad ibn `Ali ibn Ja`far say: I heard al-Hasan ibn `Alawiyya say: Abu Yazid [al-Bistami], may God be well pleased with him, said: I was for twelve years the blacksmith of my ego, then for five years I became the mirror of my heart (mir’atu qalbi), then for a year I looked at what lay between the two of them and I saw around me a visible belt [i.e. of kufr]. So I strove to cut it for twelve years and then looked again, and I saw around me a hidden belt. So I worked to cut it for five years, looking to see how to cut. Then it was unveiled for me and I looked at creation and saw that they were all dead. So I recited the funeral prayer over them.”
I (Imam Nawawi) say: That hypocrisy should be as inscrutable as this to the peerless master in this path [i.e. tasawwuf] is enough to show how greatly hidden it lies. His phrase: “I saw them dead” is the apex of worth and beauty, and seldom do other than the Prophet’s words, Blessings and Peace be upon him, gather up such wealth of meanings. I shall touch upon its meaning briefly. It means that after he had struggled long and hard and his ego had been disciplined and his heart illumined, and when he had conquered his ego and subdued it and achieved complete mastery over it, and it had subjected himself to him totally, at that time he looked at all created beings and found that they were dead and completely powerless:
This, then, characterizes human beings as dead: they are considered dead in all of the above respects, they are neither feared nor entreated, what they have is not coveted, they are not shown off to nor fawned upon, one does not concern oneself with them, they are not envied nor disparaged, their defects are not mentioned nor their faults pursued and exposed, one is not jealous of them nor thinks much of whatever God-given favors they have received, and they are forgiven and excused for their shortcomings, although the legal punishments (al-hudud) are applied to them according to the Law. But the application of such punishment does not preclude what we have mentioned before, nor does it preclude our endeavoring to cover up their faults without disparaging them in the least.
This then is how the dead are viewed. And if someone mentions human beings in a dishonorable manner we forbid him from entering into that subject in the same way that we would if he were going to examine a person who died. We do not do anything for their sake nor do we leave Him for them. And we no more stop ourselves from fulfilling an act of obedience to God on their account than we do on account of a dead person, and we do not over-praise them. And we neither love their own praise for us nor hate their insults, and we do not reciprocate them.
In sum, they are as it were non-existent in all the respects we have mentioned. They are under God’s complete care and jurisdiction. Whoever deals with them in such a way, he has combined the good of the next world with that of the lower world. May God the Generous grant us success towards achieving this. These few words are enough to touch upon an explanation for his [Abu Yazid al-Bistami’s] saying — May God be well pleased with him.
Blessings and Peace upon the Purified Prophet, his Family, and his Companions
[Imam Nawawi’s ‘Bustan al-`arifin’ (The Garden of Gnostics), Beirut: Dar al-kitab al-`arabi, 1405/1985 p. 53-54.]
© 2001 – 2008 Tasawwuf.org
Answered by Shaykh Faraz Rabbani
Question: I am confused about making an intention, a valid intention, and how to please Allah with my intention. Can you please help me?
Answer: Assalamu alaikum,
The place of the intention is the heart, such that one has the firm determination and resolve when one is about to start (or before it) such that if asked one could reply without hesitation, “I am praying, such and such…” As the fuqaha note, it is rare that one’s actions can be bereft of this minimal intention.
Ibn `Abidin mentions that, linguistically, the intention is for the heart to resolve to do something. Formally, it is to firmly resolve to perform an action and to draw closer to Allāh, when initiating the action. [Radd al-Muhtar, Sunan al-Wudu, quoting Allama al-Quhustani and from al-Talwih of Imam al-Taftazani]
It should be noted, then, that there are three aspects to the intention: 1) the minimum legally valid intention, which is to firmly resolve to perform an action; 2) intention needed for reward, which is to also intend to draw closer to Allāh; 3) the time: it is a condition that the intention be made as one initiated the action, or just before it.
Ibn Abidin said:
“Making one’s worship sincerely for Allah alone is obligatory, and showing off in good works (riya’), which is to desire from it other than Allah, is prohibited by scholarly consensus (ijma`) because of the decisive texts that have been transmitted about this. The Prophet (Allah bless him and give him peace) called showing off in good works (riya’) the lesser shirk (polytheism). This intention [of drawing closer to Allah] is for achieving reward, not mere validity, for validity related to fulfilling the conditions (shurut) and performing the integrals (arkan), and the intention that relates to validity is to know in one’s heart which prayer one is performing. In Mukhtarat al-Nawazil [a fatwa collection] is says, ‘As for reward, it is related to the soundness of one’s resolve, which is through ikhlas (making one’s worship sincerely for Allah alone).'” [Radd al-Muhtar, 6: 425-426, Kitab al-Hadhr wa’l Ibaha, Bab al-Bay`, abbreviated.]
Sayyidi Ibn al-Arabi says in his What the Seeker Needs:
“Do everything you do in order to come close to your Lord in your worship and prayers. Think that each deed may be your last act, each prayer your last prostration, that you may not have another chance. If you do this, it will be another motivation for becoming heedful and also for becoming sincere and truthful. Allah does not accept good deeds done unconsciously and insincerely as readily as deeds done in consciousness and sincerity.”
Abdullah ibn al-Mubarak said, “How often it is that a small action is made great by its intention, and a great action is made small by its intention.”
Ibn Rajab al-Hanbali mentioned that the great Sufi, Fudayl ibn al-`Iyad explained Allah’s words, “That He may test which of you is best in action” (Qur’an, 67:2) by saying,
“That is, who is sincere in it and correct in it. And the action that is sincere but incorrect is not accepted. And if it is correct and insincere then it is also not accepted. It is only accepted when it is both sincere and correct. And it is only sincere when it is for the sake of Allah Most High, and correct when it is done according to the sunnah.”
Ibn Rajab then said, “And the proof of what Fudayl said lies in the verse, “So whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord ” (Qur’an, 18:110) [Ibn Rajab al-Hanbali, Jami` al-Ulum wa’l Hikam, Hadith al-Niyya] May Allah grant us the success to seek Him, and Him alone.
To close, Mawlana Jalal al-Din al-Rumi said in his Mathnawi (6: 4302-3):
Passion makes the old medicine new:
Passion lops off the bough of weariness.
Passion is the elixir that renews:
how can there be weariness
when passion is present?
Oh, don’t sigh heavily from fatigue:
seek passion, seek passion, seek passion!
And Allah knows best.
MMVIII © Faraz Rabbani and SunniPath.
Answered by Shaykh Faraz Rabbani
Question: Does one get rewarded for an act one does out of mere habit that corresponds to the sunna?
Answer: Walaikum assalam
The first legal maxim that Ibn Nujaym mentioned in his Ashbah wa’l Nadha’ir is: “There is no reward without intention.” This is one of the most repeated and well-known of legal maxims.
It is taken from the well-known hadith in which the Prophet (Allah bless him & give him peace) said, “Verily actions are by their intentions, and one shall only have that which one intended.” [Bukhari & Muslim] The scholars stated that there is something implicit in this hadith, namely: “Verily actions are [rewarded] by their intentions, and one shall only have [the reward] for that which one intended.”
Therefore, if one’s habits or whims are in conformity to the sunna of the Prophet of Allah (Allah bless him & give him peace), one should strive to have an intention in it for Allah. Otherwise, it remains a habit. The scholars say, “Through intentions habits become worship.” ( bi’l niyyaat tanqalibul `aadaat `ibaadaat)
Abd Allah ibn Mubarak (Allah be pleased with him), said, “How often it is that a small action becomes great by its intention. And how often it is that a great action becomes small by its intention.” [Dhahabi, Siyar A`lam al-Nubala’, 8: 400]
“… Allah will exalt those of you who believe, and those who are given knowledge, in high degrees;”
(Surah al-Mujadila v. 11)
In this lecture, Shaykh Faraz discusses the tremendous virtue of knowledge in Islam and explains how our knowledge of the deen should not consist of mere factoids and to-do-lists but should be a transformative experience that draws us closer to Allah (the Most Exalted) by seeking His pleasure.
(1) Download this talk here. (right click and “save”)
(2) Download podcasts directly onto your iPod by going to Seekers Guidance Islamic Knowledge Podcasts
“Abul Qasim al-Junayd (Allah have mercy on him) said, “A sincere person
changes forty times a day, while the hypocritical show-off stays as he
is forty years.”
The meaning of this is that the sincere person moves with what is
right, wherever it may lead, such that when prayer is deemed better by
the Sacred Law, then he prays, and when it is best to be sitting with
the learned, or the righteous, or guests, or his children, or taking
care of something a Muslim needs, or mending a broken heart, or
whatever else it may be, then he does it, leaving aside what he usually
does. And likewise for fasting, reciting the Koran, invoking Allah,
eating or drinking, being serious or joking, enjoying the good life or
engaging in self-sacrifice, and so on.
Whenever he sees what is preferred by the Sacred Law under the
circumstances, he does it, and is not bound by a particular habit or
kind of devotion as the show-off is.
The Prophet (Allah bless him and give him peace) did various things of
prayer, fasting, sitting for Koran recital and invocation, eating and
drinking, dressing, riding, lovemaking with his wives, seriousness and
jest, happiness and wrath, scathing condemnation for blameworthy
things, leniency in punishing those who deserved it and excusing them,
and so ion, according to what was possible and preferable for the time
(al-Majmu’ (),1.17- 18, from Shaykh N.M Keller’s translation of Reliance of the Traveller, c2.6).
In this sermon, the sheikh relates a hadith of the Prophet (peace and blessings be upon him) about the qualities that indicate hypocrisy (nifaq) in someone’s heart: telling lies, breaking promises, distorting the truth in an argument and breaking one’s pledge. He highlights the seriousness of these faults because of God’s command to be among the people of truth and sincerity (sidq), and discusses how they can affect us in everyday life.
Download this sermon (21.7 MB, MP3)
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