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Heart and Soul

Heart and Soul (7)


The Connection of the Soul to the Body : Imaam Ibnul-Qayyim al-Jawziyyah

Source : Kitaabur-Rooh (p. 44)

The soul (ar-rooh) is connected to the body in five different ways, to which different rules apply.

[1] Its connection to the body as a fetus in his mother’s womb.

[2] Its connection to the body after a person is born.

[3] Its connection to the body when a person is asleep, when the soul is connected in one way and separated from it in another way.

[4] Its connection to the body in al-Barzakh (the period between a person’s death and the Day of Resurrection), when it has departed from the body and separated from it, but is not separated completely in such a way that there is no connection at all. There are ahaadeeth and reports which indicate that the soul is returned to the body when somebody sends the greeting of salaam to a deceased person. This returning is of a special nature which does not mean that the life is restored to the body before the Day of Resurrection.

[5] Its connection to the body on the Day when bodies will be resurrected. This is the most perfect type of connection to the body, and has no comparison to the previous types, because after that the body will never die, sleep or have anything wrong with it.

When a person is asleep, his soul is in his body and he is alive, although his being alive is not the same as that of a person who is awake, for sleep is comparable to death. Similarly, when a dead person’s soul is returned to his body (when the greeting is sent upon him), he is in a state between one who is alive and one who is dead, whose soul is not restored to his body. This is like the case of a sleeping person who is in a state between life and death. 

The Excellence of the One Who has Mercy upon the People By Imam AbdurRahman bin Nasr as-Sa’adi

From Jareer bin Abdullaah -Radi Allaahu anhu- who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Whoever does not have mercy upon the people then Allaah does not have mercy upon him.’ Collected by Bukhari & Muslim

Shaykh AbdurRahman bin Nasr as-Sa’adi (d. 1376 A.H.) commented on this hadeeth saying:

‘The literal wording of the hadeeth indicates that the one who does not have mercy upon the people then Allaah does not have mercy upon him. The understanding of the hadeeth is that whoever has mercy upon the people, then Allaah has mercy upon him.

Just like the Messenger -sallAllaahu alayhi wa sallam- said in another hadeeth:

‘ar-Rahman (The Most Merciful) has mercy upon Merciful people. Have mercy upon those on the earth, and the One above the skies will have mercy upon you.’[1]

Therefore, the mercy a slave of Allaah has for the creation is from the greatest means by which the mercy of Allaah is acquired. From the effects of that mercy is goodness in the Dunyaa and goodness in the Hereafter. From the greatest means of Allaah’s mercy being blocked and prevented is if the slave of Allaah does not have mercy to the creation. The slave of Allaah is in great need and dire want of Allaah’s mercy, he cannot do without it for even the blink of an eye, and he cannot do without this mercy due to what it contains of blessings and repelling of punishment from the mercy of Allaah.

Consequently, when a person wants the mercy of Allaah to continue and increase, then he needs to implement all the means by which the mercy of Allaah is gained. All of these means are combined in the saying of Allaah Ta’ala:

[Ara’af: 56]

They are doers of good (al-Muhsinoon) in the worship of Allaah, and they are al-Muhsinoon to the worshippers of Allaah. The Ihsaan (being good) to the creation has an effect from the effects of the mercy that the slave of Allaah has with the creation.

There are two types of mercy that the slave of Allaah has:

The First type: Natural & innate mercy

Allaah has granted some of His slaves this mercy. He placed compassion, mercy and sympathy in their hearts for the creation. These slaves of Allaah carryout what they are capable of in benefitting the people and this is what this mercy necessitates and they do so according to their capabilities. They are praised, and rewarded for what they do, and they are excused for that in which they fall short on, and perhaps Allaah wrote a reward for them, due to their truthful intentions even though their strength was not enough to carry out those actions.

The Second type is the mercy that a slave of Allaah acquires by following every path and means in order to characterize his heart with this mercy. The slave of Allaah knows that this description is from the most noble and most complete of manners and behavior. He strives to characterize himself with it, and he is aware of the reward that Allaah has prepared for being merciful, and what he loses, if he is prohibited from this reward. He desires excellence from his Lord, and he strives with all the different means to acquire that excellence.

The slave of Allaah knows that the reward is equivalent to the type of action carried out, and he knows that Allaah has ordained a religious brotherhood, and a love based on Eemaan between the Believers. Allaah ordered the believers to be brothers loving each other, and to eliminate everything that negates brotherhood from hatred, enmity and evil plotting.

The slave of Allaah continues to be acquainted with the means by which he acquires this noble characteristic of being merciful, and he exerts himself in implementing this characteristic so much so that he fills his heart up with this mercy, and sympathy for the creation. How great is this noble manner, and noble and complete characteristic.
The effects of this mercy, which is in the hearts, becomes evident upon the limbs and the tongue in striving to do good, righteousness and relaying benefits to the people, and to discontinue harm, and being compelling and offensive to the people.

The sign that shows the presence of mercy in the heart of the slave of Allaah is that he loves that goodness reaches all of the creation generally, and specifically to the Muslims, and he dislikes that evil and harm reaches them. And will be in relation to the level of love and dislike he has, and will be in relation to the level of mercy that he has.

Whoever is afflicted by the death of a beloved person or by other afflictions, and if his sadness upon that person or affliction is due to feeling merciful, then this sadness is praiseworthy, and it does not negate patience and seeking Allaah’s pleasure, this is because when the Messenger -sallAllaahu alayhi wa sallam- cried due to the death of his grandson, Sa’ad said to him: ‘What is this O Messenger of Allaah?’

The Messenger -sallAllaahu alayhi wa sallam- followed up his question with another statement and said:

‘This is mercy, which Allaah places in the hearts of His slaves. Indeed those whom Allaah has mercy upon from His slaves are those who are merciful.’ [Collected by Bukhari & Muslim]

And likewise the Messenger -sallAllaahu alayhi wa sallam- said at the death of his son Ibraheem:

‘The heart is saddened, the eyes shed tears, but we only say that which pleases our Lord. And indeed we are saddened by your separation O Ibraheem.’ [Collected by Bukhari & Muslim]

Likewise having mercy upon young children and slaves, and making them happy is also from being merciful¬.

As for not having concern for them and not having gentleness with them, then this is from coarseness, harshness and cruelty, just like some of the coarseness of the Bedouins when they saw the Prophet -sallAllaahu alayhi wa sallam- and his companions kissing their younger children, one of the Bedouins said:

‘I have ten children I did not even kiss one of them.’

The Prophet -sallAllaahu alayhi wa sallam- said:

‘How can I hold something for you, with Allaah has removed mercy from your heart?’[2]

Also, an example of being merciful is the mercy that the prostitute had when she gave water to a dog to drink, he was going to eat dirt due to extreme thirst, and Allaah forgave her due to that mercy.[3]

The opposite of that example is how a woman was punished due to her tying up a cat, she did not feed her or give her drink, nor did she leave her to eat from the leftovers on the earth, until that cat died.[4]

Additionally from this mercy is that which has been witnessed and experienced, and that is that whoever is kind to his animals by giving them food and drink and beneficial consideration, then Allaah blesses him regarding his animals, and whoever is evil to them, then he is punished in the Dunya before the Hereafter.

Allaah Ta’ala said:

[Maidah: 32]

This is because the first heart has cruelty, harshness and evil, whereas the other heart has mercy and gentleness and compassion, and he is concerned with reviving all those people from whom he has the ability to revive, in comparison to the first heart which has cruelty, and is prepared to annihilate all the people.

We ask Allaah to place mercy in our hearts which will obligate us to follow all the ways that gain the mercy of Allaah, and that we sympathize with all the creation of Allaah due to this mercy. And that Allaah makes it a way of gaining Allaah’s mercy and His generosity; indeed He is the Bestower of goodness and the Most Kind.

[Taken from: ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- Imaam as-Sa’adi p. 365 no.82]

[1] Collected by al-Humaidi in ‘al-Musnad’, Ibn Abee Shaybah in ‘al-Musanaf’, Ahmad, al-Marwazi in ‘al-Birr wa Silaah’, Darmi in ‘ar-Radd ala Jahmeeyah’, Bukhari in ‘Tareekh al-Kabeer’, Abu Dawood & Tirmidhi and many other scholars.
It was authenticated by Tirmidhi, Hakim in ‘al-Mustadrak’ & Dhahabi agreed with him, Albaani in ‘Silsilah al-Ahadeeth as-Saheehah’ No. 925, & many other scholars.

Al-Imam Ishaq bin Rahawayyah (d.238 A.H.) said:

‘Allaah Ta’ala said: [Taha: 5]. There is a consensus (Ijmaa) of the people of knowledge that Allaah is Mustawaa’ (ascended) above the ‘Arsh (Throne), and He knows every single thing under the seven earths.’

Ad-Dhahabi commented on this statement in ‘al-‘Aloo’:
‘Listen –and turn – to this Imam and how this Imam conveyed a consensus of this noble issue, just like Qutaibah conveyed this consensus in his time.’

Qutaibah bin Sa’eed (d.240 A.H.) said:
‘The statement of the Imams of Islaam, the Sunnah and the Jammaah is that we know that our Lord is above the sevens, above His ‘Arsh (Throne), like He said: [Taha: 5]

Ad-Dhahabi commented on this statement in ‘al-‘Uloo’:
‘So this is Qutaibah, being a great trustworthy Imam, who conveyed a consensus of this issue. He had met Malik, Layth, Hammad bin Zayd, the senior scholars and he lived a long life and the memorizers of hadeeth used to crowd around at his door.’

[Taken from: footnotes from: ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- Imaam as-Sa’adi p. 365 no.82]

[2] [Collected by Bukhari & Muslim from the hadeeth of Aeysha -Radi Allaahu anha]

[3] [Collected by Bukhari & Muslim from the hadeeth of Abu Huriarah -Radi Allaahu anhu]

[4] [Collected by Bukhari & Muslim from the hadeeth of Abdullaah bin Umar -Radi Allaahu anhu]

Beauty & Ugliness [Shaykh ul-Islaam Ibn Taymeeyah]

Beauty is Apparent on the Righteous:

Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘Every time a person increases in doing good acts and Taqwaa [1] then his goodness and beauty strengthens.

Every time his sinning and enmity strengths then his ugliness [2] and disfigurement increases . . . So we see the faces of the people of the Sunnah and obedience, that as they grow older their beauty and radiance increases so much so that you find one of them in his senior age better and more beautiful than when he was younger.

We find that the faces of the people of Bida’ and sinning, every time they grow older their ugliness and disfigurement gets worse so much for so that you cannot even look at them, those who were dazzled and deceived by the people of Bida’ and sinning when they were young due to the beauty of their forms.

This is apparent in everyone [from the people of Bida’] who glorifies his Bida’ and his evil, like the Rafidah, and the people of tyranny, oppression and evil deeds. . . Since indeed every time the Rafidi gets older his face gets uglier and his disfigurement gets worse to the extent his resemblance to a pig increases, and perhaps transforms into a pig and a monkey as it has been frequently mentioned about them….’

Establish Tawheed:

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah-said:

‘Whoever firmly establishes Tawheed in his heart, then its delight appears upon the rest of the person’s limbs and the tree of Tawheed produces the best of fruits.’

[From: ‘Al-Fawaid’ p. 115]

The Believers in this Dunyaa:
Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

Allaah Ta’ala said describing the believers in this Dunyaa:

Muhammad is the Messenger of Allah ; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. [48:29]

So this is the mark on the faces of the believers. The word ‘mark’ means a sign, and it is originally from the word ‘al-Wasama’ (stamp, mark, sign) and it is mostly used to mean beauty, as is mentioned in describing the Prophet – sallAllaahu alayhi wa sallam- as being ‘Waseem Qaseem’ ( very handsome and radiant).’

Ibn Taymeeyah continues:

‘Allaah Ta’ala said describing the Munafiqeen:

And if We willed, We could show them to you, and you would know them by their mark; but you will surely know them by the tone of [their] speech. And Allah knows your deeds.[47:30]

Allaah also allocated a sign and a mark for the Munafiqeen.

Allaah Ta’ala said :

And when Our verses are recited to them as clear evidences, you recognize in the faces of those who disbelieve disapproval [22:72]

These marks, signs and this denial is perhaps noticeable on their faces from their created forms and beauty, as is found, for example in men, women and children, however, with Nifaaq (hypocrisy) a face becomes ugly, which does not have a beauty which Allaah loves. The foundation of that ugliness is Nifaaq and lying [3].’

[1] From Abu Hurairah -RadhiAllaahu anhu- from the Prophet -SallAllaahu alayhi wa Sallam- who said:‘Indeed Allaah does not look at your forms [bodies], nor your wealth, but rather he looks at your hearts and your actions.’ [Muslim]

[2] From Abu Musa al-Asha’aari -RadhiAllaahu anhu- who said the Messenger of Allaah -SallAllaahu alayhi wa Sallam- said:

The like of the one who remembers his Lord and does not remember his Lord is the like of the living and the dead.’ [Bukhari & Muslim]

[3] From Abdullaah -RadhiAllaahu anhu- who said that the Prophet -SallAllaahu alayhi wa Sallam said:

‘Beware of lying, since indeed lying leads to evil sins, and indeed evil sins lead to the Hell-Fire.’ [Bukhari & Muslim]

The heart, in its journey towards Allaah, is like a bird [Ibnul Qayyim]

Reference: Madaarij As-Saalikeen

Ibn Al-Qayyim (may Allaah have mercy upon him) said:

“The heart, in its journey towards Allaah, is like a bird.

Mahabbah (Love) of Allaah is its head; Khawf (Fear) and Rajaa (Hope) are its two wings.

If both the head and wings are sound, the bird will be able to fly properly.
However, if the head is cut off, the bird dies; and when the bird loses its wings then it is susceptible to every hunter or predator

Some of the Salaf recommended a healthy person to give precedence to Fear over Hope, and when leaving this Dunya (i.e. during illness) a person should give precedence to Hope over Fear. This was the way of Abu Sulayman.

Alternatively, others said: It is befitting for the heart to lean towards Fear; if it favours Hope it will corrupt.
Others said: the most perfect state is a balance of Hope and Fear, with a heavy reliance upon Love.

Love is the transport; Hope is the guide and Fear is the driver.

And Allaah takes a person [to the destination] through His kindness and generosity.”


What is Intention?

Literally: intention is the determination and will to follow a course of action.

Technically: According to the scholars of Shari ah, intention may have one of two senses:

First: The distinction between one act of worship and another, as it distinguishes the Noon Prayer from the Afternoon Prayer, specifying whether one is observing the Fasting of Ramadan or another type of Fasting, It also makes a distinction between acts done as a form of worship and others undertaken habitually, such as ritual bathing and other normal bathing to clean oneself. This sense of intention is the common one in Muslim jurists' books,

Second: Clarifying the aim of the work done, showing whether it is meant for the sake of Allah afone, or for Allah and others. This sense of intention is the one common in the Muslim mystics writings on “Sincerity” and its consequences, and was common in the speeches of early Muslims scholars.

A Deed’s Being Good or Bad:

In regard to any deed’s being good or bad, all kinds of deeds are judged according to the intention behind them. The Prophet (peace be upon him) was asked about peoples’ having different approaches towards Jihad, as some people seek only to show their courage, patriotism, ostentation and the like. The question was, "Which of them is counted as in the Cause of Allah'?'* The Prophet (peace be upon him) said, “He who fights to elevate the Word of Allah and help it prevail is in the Cause of Allah,” This answer excluded all worldly benefits that might be sought by participating in Jihad.

It has been narrated on the authority of Abu Musa Al-Ashary that a desert Arab came to the Holy Prophet (peace be upon him) and said, ‘Messenger of Allah, one man fights for the spoils of war; another fights that he may be remembered; and another fights that he may see his (high) position (achieved as a result of his valor in fighting). Which of these is fighting in the cause of God? The Messenger of Allah (peace be upon him) said, “Who fights so that the word of Allah js exalted is fighting in the way of Allah.” (Recorded by Al-Bukhary and Muslim)

Muslim recorded that Abu Hurayrah said, "I heard the Messenger of Allah (peace be upon him) say, The first of men (whose case) will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought (before the Seat of Judgment). Allah will make him recount Mis blessings (i.e,, the blessings which He had bestowed upon him) and, he will recount them (and admit having enjoyed them in his life). (Then) will Allah say, ‘What did you do (to deserve these blessings)?’ He will say, ''I fought for Thee until I died as a martyr,''Allah will say, ‘You have told a lie, You fought that you might be called a "brave w arrior", And you were called so. ' (Then) orders will be passed against him and he will be dragged with his face downward and cast into Hell, Then will be brought forward a man who acquired knowledge and imparted it (to others) and recited the Qur'an. And Allah will make him recount His blessings and he will recount them (and admit having enjoyed them in his lifetime). Then will Allah ask, ‘What did you do (to deserve these blessings)? 1 He will say, ‘I acquired knowledge and disseminated it and recited the Qur'an seeking Thy pleasure? Allah will say, ‘You have told a lie. You acquired knowledge so that you might be called "a scholar," and you recited the Qur'an so that it might be said, "He is a Qari ' ; and such has been said,’ Then orders will be passed against him and he shall be dragged with his face downward and cast into the Fire. Then will be brought a man whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah wilt make him recount His blessings and he will recount them and (admit having enjoyed them in his lifetime), Allah will (then) ask, ‘What have you done (to deserve these blessings)?’ He will say, I spent mmey in every cause in which Thou wished that it should be spent? Allah will say, ‘You are lying. You did (so) that it might be said about (You), ' He is a generous fellow’ and so it was said'.Then will Allah pass orders and he will be dragged with his face downward and thrown into I fell.' [Recorded by Muslim in Kitfib Al-hiinuih, hadith no. 1905; p. 152,]

It is reported that when Mu ‘awiyah (may Allah be pleased with him) heard that hadith he wept till he fall down. When he regained consciousness, he said, “Allah and His Messenger tell the truth, as Almighty Allah says, ‘Whosoever desires the life of the world and its glitter, to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do" (Hud, 11:15-16) [ Recorded by At-Tirmidhy in Kitfib Az-Zuhd, hadith no, 2382; and also recorded by Ibn Hibban in his Sahih, hadith no. 408.]

• Incidents from the Sayings of Early Muslim Scholars

- It is reported that Yahya bin Abt Kathir said, ‘Keep having good intentions, for they are higher than undertaking deeds.”

- It is reported that Zayd Al-Yamy said, “I would always like to observe good intention in every deed, even eating and drinking.”

- It is reported that Sufyan Ath-Thawry said, 'The most difficult thing I keep observing is my intention, as it is always apt to change.”

- It is reported that. Yusuf bin Asbat said, “Keeping one's intention always good is more difficult for doers of good deeds than perseverance in a good course."

- it was asked of Nafi' bin Jubair, “Won't you attend the funeral?” He replied, “Stay as you are until I revive my intention.” Then he thought for a while and said, “Go on!"

- It is reported that Ibn Al-Mubarak said, “A small deed may be great because of the intention behind it; and a great deed may be insignificant due to the intention behind it.”

- It is reported that Al-Fudayl bin Iyad said, “What Allah wants from you is only your intention and will.”

- A knowledgeable scholar said, ‘They are superior to one another in virtue of theii intentions, not by virtue of performing prayer and observing Fasting,”

Taken from chapter one in JAMI AL-'ULUM WAL HIKAM by {IBN RAJAB) 


Happiness, Misery, and Signs of Their People – Ibn Qayyim Al-Jawziyyah

This article is taken from Ibn Qayyim Al-JAwziyyah’s famous book, “Al-Fawaaid” (no. 112)

Happiness, Misery, and Signs of Their People-Ibn al Qayyim :
From the signs of happiness and joy is that whenever a worshipper increases in knowledge, his humbleness and mercy increases. Whenever he increases in acts of worship, his fear and caution increases. Whenever he increases in age, his greed decreases. Whenever he increases in wealth, his generosity and spending increases. And whenever he increases in status and position, his nearness to the people increases as does his fulfilling their needs and being humble with them.

And from the signs of misery is that whenever a worshipper increases in knowledge, his pride and arrogance increases. Whenever he increases in acts of worship, his bragging increases as does his belittling of people while always giving himself the benefit of the doubt. And whenever he increases in status and position, his arrogance and ego increases.

All of these things are trials from Allaah and a test by which He tests His servants, and because of them, some people attain happiness and others become miserable.Similarly, some things people honor and admire are also trials like possessions, authority, and wealth. Allaah says about His prophet, Sulaymaan, when he saw the throne of Bilqees in front of him:
This is from the favor of My Lord to test me whether I will be grateful or ungrateful. [Soorah An-Naml, 27:40]

So, blessings are tests from Allaah that make apparent the gratitude of the grateful, and the ingratitude of the ungrateful. In the same way, hardhips are also trials from Him.He tests by way of blessings and hardships.

Allaah says:
And as for man, when his Lord tests him and is generous to him and favors him, he says, “My Lord has honored me!” But when He tests him and restricts his provision, he says, “My Lord has humiliated me!” [Soorah Al-Fajr, 89:15-16]

In other words, it’s not the case that everyone I increase with honor and blessings, that’s My way of honoring him. And everyone I tighten his sustenance and test him, it’s not necessarily that I’m humiliating him.

Sincerity; Riyaa – Beneficial Points to Check One’s Intentions [Shaikh Sadee]


Shaikh ‘Abdur-Rahmaan As-Sa’dee (rahimahullaah) said:

Know that sincerity for Allaah is the foundation of the religion and the essence of Tawheed and worship.

It is that the servant intends with his action – in its entirety; The Face of Allaah and His reward and His favour. So he fulfills the six principles of Eemaan as well as the five legislations (pillars) of Islaam, and the realities of Eemaan which is: Al-Ihsaan, as well as the rights of Allaah and the rights of His servants – and so completing (supplementing) them. He intends by way of them The Face of Allaah and the abode of the Hereafter; he does not want to make riyaa (ostentation or showing off in order to be seen or noticed by others) with that, and likewise no sum’ah (seeking repute through being heard of) and no seeking of leadership, and no worldly effect. So with that his Eemaan and Tawheed are complete.

From the greatest things which negate this is attempting to show off in order to be seen by the people and performing actions in order to secure their praise and their veneration, or performing the action for a worldly effect; this infringes on sincerity and Tawheed.

Know that riyaa has some detailed clarification regarding it:

If that which prompts the servant to perform the action is: to be seen by the people – and so he continues upon this corrupt intent; then his action is rendered to be of no avail; and that is minor shirk, and it is feared that it will be a means to major shirk.

If that which prompts the servant to perform the action is: the intent of seeking The Face of Allaah along with the intent of being seen by the people, and he does not desist from the riyaa with regard to his action; then that which is clear from the texts also is the futility of this action.

If that which prompts the servant to perform the action is The Face of Allaah – solely, however; riyaa presents itself to him during the course of his action, so if he repels it and refines his sincerity for Allaah; it will not harm him. Yet if he is calm in regard to it and is at ease with it; then the action is diminished, and there is procured for its companion the weakness of Eemaan and sincerity in accordance to that which arose in his heart from ostentation, and resisting (countering and holding out) the action for Allaah, and that which merged with it from the defective blemishes of ostentation.

Riyaa is a vast epidemic, and requires intensely rigorous treatment, and for the soul to train itself upon having sincerity and of its battle in repelling the inclining notions of riyaa and harmful objectives. As well as seeking help from Allaah upon warding them off – so that perhaps Allaah may refine the Eemaan of the servant and effectuate his Tawheed.

As for performing actions for a worldly effect and in order to attain its objects of desire:

Then if the intent of the servant in its entirety is for this purpose; and he has no intent for seeking The Face of Allaah and the abode of the Hereafter, then this individual has no portion for him in the Hereafter. Likewise this action in this manner does not emanate from a believer, for indeed the believer – even if he is weak in Eemaan; it is a must that he seeks Allaah and the abode of the Hereafter.
As for the one who carries out an action seeking The Face of Allaah as well as for worldly effect – and the two intents are equal or are both close together, then this one – despite him being a believer; he is deficient in Eemaan and Tawheed and sincerity, and his action is deficient due to its being deprived of the perfection of sincerity.

As for the one who performs an action for Allaah; solely for Him and is sincere in his action with complete sincerity, however he receives by way of his action some allowance (wage) and a fixed sum (payment) with which he seeks assistance upon in work and the religion, such as the allowances which are in place for the acts of good, and such as the Mujaahid who should get – due to his Jihaad – some spoils or sustenance. Likewise in the case of religious endowments which are in place over the Mosques and schools and the religious services and functions – for those that undertake them. This does not harm the taking of it in relation to the Eemaan of the servant and of his Tawheed due to his not wanting worldly effect by way of his action. Rather; he desired the religion and intended that whatever is obtained for him to be an assistance for him in fulfillment of the religion.

It is due to this that Allaah has made in the legislated revenue such as the obligatory charities and the wealth of spoils and other than them – a great reward for the one that undertakes beneficial religious and worldly services and functions, as the detail of that is known.

So this elaboration makes clear to you the ruling of this issue which is of great significance, and it renders it necessary for you that you place affairs in their relevant positions – and Allaah Knows best.[1]

(Taken from: Al-Qawl as-Sadeed Sharh Kitaab at-Tawheed p.219-220)


[1] Ibn Al-Qayyim (rahimahullaah) said: Ikhlaas (sincerity) cannot convene in the heart along with a love of praise and commendation as well as the craving for that which is with the people – except as water convenes with fire, and the lizard with the fish.

So if your soul accosts you in pursuing sincerity; then turn firstly to the craving and slaughter it with the knife of renunciation, and turn to the praise and commendation and thus abstain in regard to both of them with the abstinence of those who were ardent lovers of the world; (and so exchanged) for the sake of the Hereafter. Thus; if the slaughter of the craving is straightforward for you along with the abstinence of commendation and praise; sincerity then will be easy upon you.

So if you were to say: ‘What is it that would help make it easy for me to slaughter the craving and to have abstinence in regard to commendation and praise?’

I would say: As for slaughter of the craving; then it is made easy upon you in your knowing in true certainty that there is nothing that is craved after in regard to; except that its treasures are in The Hand of Allaah – alone, no one has possessory right over it other than Him, and that the servant is not given anything from it – except by Him.

As for abstinence in regard to commendation and praise; then it is made easy upon you in your knowing that there is no one whose praise is of benefit and who can favourably adorn; and whose dispraise can be of detriment and can disgrace – except Allaah alone. (Al-Fawaa-id p.171)

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