The ill Effects of Sins

The ill Effects of Sins

by Shaykh Muhammad ibn Saalih al-'Uthaymeen (rahimahullaah).

It was a khutbah given by him on the 12th of Muharram 1411AH which was published in Arabic and translated to English.

All praise is for Allaah, in whose Hand is the dominion of the heavens and the earth. Sovereignty is His, all praise is for Him, and He is a witness of everything. All His prescribed laws and what He has decreed are from His Wisdom. He does whatever He wills and commands whatever He wishes. I testify that none has the right to be worshipped except Allaah alone, having no partner, the Guardian, the One Worthy of all Praise. I testify that Muhammad is His slave and Messenger, the last of the prophets and their leader and the best of worshippers; may Allaah extol and send complete peace upon his family, his Companions and those who follow them in goodness till the Day of Judgement. 

To proceed...

Allaah, the Mighty and Majestic, says, explaining His complete Power, and perfect Wisdom, that what He alone orders is what happens, and that He is the one governing and controlling His servants - granting security, fear, ease, hardship, facility, difficulty, straightened circumstances and prosperity... Allaah, the Mighty and Majestic, says:

Whosoever is in the heavens and on earth begs of Him. Every day He has a matter to bring forth (such as giving honour to some, disgrace to some, life to some, death to some etc)!"

(Soorah ar-Rahmaan (55): 29)

So Allaah, the Most High, controls the affairs of His creation enforcing His rulings sometimes according to His Wisdom and Beneficience, and sometimes according to His Wisdom and Justice, and your Lord never treats anyone unjustly:

"We wronged them not, but they were wrong-doers."

(Soorah az-Zukhruf (42): 76)

O Muslims:

Indeed we believe in Allaah and His predecree (Qadr), and belief in Allaah's predecree is one of the pillars of eemaan.

(Eemaan is belief in the heart, saying of the tongue and action of the limbs.)

We believe that whatever good or state of ease and security comes upon us then it is from Allaah's blessings upon us and it is an obligation upon us that we give praise and tahnks to the One who granted and provided that for us. This is done by returning to obedience to Him, avoiding whatever He forbade and doing whatever He ordered. If we carry out our duty of obedience to Allaah then we will be giving thanks for His blessings and would then deserve the increase in these blessings which Allaah has promised us from His bounty.

Allaah, the Mighty and Majestic, says:

"And whatever of the blessings and good things you have, it is from Allaah."

(Soorah an-Nahl (16):53)

and He, the Most High says:

"And (remember) when your Lord proclaimed: 'If you give thanks, I will give you more (of My blessings), but if you are thankless, verily My punishment is indeed severe.'"

(Soorah Ibraaheem (14):7)

O Muslims:

Alhamdu'Lillaah (All Praise and thanks are for Allaah), we live in this land in a state of security and ease, but this state of security and ease cannot continue except through obedience to Allaah. As long as we order good and forbid evil, as long as we cooperate in ordering good and forbidding evil, since those who order good and forbid evil are at the forefront of the Ummah (Nation, the Muslims as a group), and they repel the causes of punishment and chastisement, so we should assist them and be with them. If they err we should inform them of their mistake and warn them about it and lead them to the guidance and not let their mistake become a reason to remove and distance them from this responsibility - that is not the correct way... 
O Muslims:

Whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah - who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.

O Muslims:

I repeat this sentence because of its importance and because many of the people turn away from it:

I say (meaning the Shaykh): whatever harm and hardship has befallen the people in their wealth or security, individuals or societies is due to their sins and their having neglected the commands of Allaah and his prescribed laws, and their seeking judgement amongst the people by other than the prescribed laws of Allaah - who created all of creation and was more merciful to them than their mothers and fathers, and He is the One who knows better than themselves what is most beneficial for them.

Allaah, the Mighty and Majestic, says, explaining that in His Book, so that we may realise and take warning.

He, the Majestic and Most High, says:

"And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much."
(Soorah ash-Shoora (42):30)

"Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself."
(Soorah an-Nisaa' (4):79)

Whatever good comes upon us - blessings or security - it is from Allaah, it is He who provided that, its beginning and end, from His beneficience. It is He who granted us from His bounty that we should carry out what which would lead to it, and it is He who granted us His blessings and completed that for us...

As for whatever evil has befallen us, whether famine or fear, or whatever else causes harm, then it is due to our ownselves, we are the ones who have wronged ourselves and led ourselves to destruction.
O people:

Many people today attribute the misfortunes which befall them, whether relating to wealth and economics, or security and political affairs to purely materialistic causes, to political causes, economic reasons, or problems due to borders. There is no doubt that this is due to their limited understanding and weakness of their eemaan and their failure to reflect upon the Book of Allaah and the Sunnah of His Messenger .

O Muslims, Believers in Allaah and His Messenger 

Behind these reasons are causes prescribed as such by Allaah, reasons and causes for these misfortunes which are stronger, greater and produce a more severe effect than the material reasons. However the material reasons may be a means of bringing about what is due to the causes prescribed by Allaah which necessitates the misfortune and punishment.

Allaah, the Mighty and Majestic says:

"Evil (sins and disobedience of Allaah etc.) has appeared on the land and sea because of what the hands of men have earned (by oppression and evil deeds etc.), that Allaah may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah)."
Soorah ar-Room (30):41

O people, O Muslims, O nation of Muhammad :

Give thanks for the blessings of Allaah upon you which you are about to hear of. O nation of Muhammd  you are the best and most noble of the nations of Allaah, the Mighty and Majestic. Allaah does not punish this nation for its disobedience and sins in the way that He punished the previous nations. He will not cause its destruction with a single overwhelming punishment as happened to 'Aad (See Soorah al-Haaqqah (69):6-7), when they were destroyed by the violent wind which He unleashed upon them for seven nights and eight days in succession so that they were left lying like the hollow trunks of palm trees - do you see any remnants of them? He will not destroy it with the like of the punishment of Thamood (See Soorah al-Haaqqah (69):5) who were seized by the terrible shout and the earthquake so that they lay prostrate corpses in their homes. And He will not destroy it with the like of the punishment of the people of Loot (See Soorah al-A'raaf (7):80-84), against whom Allaah sent a violent wind and stones from the sky and turned their homes upside down.

O Muslims:

Allaah, from His Wisdom and His Mercy, punishes this nation for its sins and disobedience by setting some part of it upon the others so that they destroy one another and take each other prisoner. Allaah, the Might and Majestic, says:

"Say: 'He was power to send torment on you from above you or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another.' See how variously We explain the Ayaat, (Aayaat, sing. aayaah: proofs; signs; evidences; lessons; 'verses'), so that they may understand.

But your people (O Muhammad ) have denied it (the Qur'aan) though it is the Truth. Say: 'I am not responsible for your affairs.' For every news there is a fact (i.e. for everthing there is an appointed term and you will come to know)."

(Soorah al-An'aam (6):65-66)

Al-Haafidh Ibn Katheer quotes a number of ahaadeeth - (ahaadeeth, sing. hadeeth: Sayings narrated from the Prophet , regarding his words, actions or attributes - in his Tafseer of the first aayah. From these is that reported by al-Bukhaaree from Jaabir ibn 'Adbullaah (radhiyAllaahu 'anhumaa) who said:

"When the (following) aayah was revelaed:

"Say: 'He has power to send torment on you from above you..."

The Prophet  said: 

'I seek refuge with Your Face.'

"...or from under your feet..."

The Prophet  said: 

'I seek refuge with Your Face.'

'or to cover you with confusion in party strife, and make you to taste the violence of one another."

The Prophet  said: 

'This is lighter' or '...easier.'"

(Reported by al-Bukhaaree in his Saheeh (Eng. trans. vol 6, p.120-121 no. 152)

It is reported by Muslim from Sa'd bin Abee Waqqaas (radhiyAllaahu 'anhu) who said:

"We went along with Allaah's Messenger  until we came to the mosque of Banoo Mu'aawiyah, so Allaah's Messenger entered and prayed two rak'ahs so we prayed along with him. So he called upon his Lord for a long time, then he said:

'I asked my Lord for three things: I asked Him that He should not destroy my nartion with a deluge so He granted me that: I asked him that He should not destroy my nation with famine - as happend to the people of Fir'awn so He granted me that: and I asked Him that they should not fight amongst themselves - but He refused me that."

From Khabbaab ibn al-Aratt, (radhiyAllaahu 'anhu), who said:

"I came to Allaah's Messenger  on a night in which he spent the whole of it in prayer until it was fajr, so Allaah's Messenger concluded his prayer with tasleem. I said: 'O Messneger of Allaah: You have prayed a prayer this night the like of which I have not seen you pray.'

Allaah's Messenger  said:

'Indeed it was a prayer of hope and fear. In it I asked my Lord, the Mighty and Majestic, for three things. He granted me two and refused me one. I asked my Lord, the Mighty and Majestic, that He should not destroy us with that which He destroyed the nations before us - and He granted it to me; I asked my Lord, the Mighty and Majestic, that He should not overwhelm us with an enemy from other than us - so He granted it to me; and I asked my Lord, the Mighty and Majestic, that He should not cause us to divide into separate groups each attacking the others, but He refused me that.'"

Reported by Imaam Ahmad, an-Nasaa'ee and at-Tirmidhee.

You believe in these Aayaat and you believe in the narrations which are authentic from Allaah's Messenger  so why will you not reflect upon them? Why will you not reflect upon them?

Why will you not attribute these misfortunes which occur to deficiency in your own practice of the Deen so that you turn back to your Lord and save yourselves from the causes of overwhelming destruction?

So fear Allaah O servant of Allaah and look to your affairs and repent before your Lord and correct your way towards Him. Know O nation that these punishments which have come upon you and these trials that have been inflicted upon you are your own doing and due to your sins. So for each chastisement repent and turn to Allaah and seek the refuge of Allaah, the Most High, from the trials; the material trials relating to the person: killing, injury and being forced from ones home; trails relating to wealth: decrease and loss: and trails relating to the Deen (the way of life prescribed by Allaah) - the doubts and desires which assail the hearts and keep the Ummah away from the Deen of Allaah, and keep it away from the way of our Pious Predecessors (Salaf) and which lead it to destruction. The trials of the heart are the worst and the most severe of all the trials in this world since worldly misfortunes when they occur can only cause loss in this world, which will pass away anyway, whether sooner or later but trials relating to the Deen cause loss of this world and the Hereafter:

"Say (O Muhammad ) : The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!"

(Soorah az-Zumar (39):15)

O Allaah, we ask you whilst awaiting fulfilment of one of the duties You have made obligatory upon us - that You make us of those who take heed of Your Signs and receive admonition when Your punishment descends.

O Allaah, grant that the Islamic Ummah and its leaders truly turn back to You in open and in secret, in their sayings and their actions so that the Ummah is rectified, since rectitude of the rulers is a cause of the rectitude of the Ummah.

O Allaah, we ask you that You rectify those in charge of the affairs of the Muslims and that You grant that they are able to take heed from events and that You direct them to that which You love and is pleasing to You - O Lord of the worlds.

O Allaah, we ask You that you keep away from them every evil adviser - indeed You have full power over everything.

O Allaah, guide them through good advisers to that which is good - those who will advise them and encourage them in good - O Lord of all the worlds.

O Allaah, whoever amongst the advisers of those in authority over the Muslims is not a sincere adviser to them, and is not sincere to the people them remove them and replace them with those who are better than them - O Lord of all the worlds. O Possessor of Majesty and Nobility.

All praise is for Allaah, Lord of all the worlds, and may He extol and send peace upon our Prophet Muhammad, upon his family, true followers and all his Companions.

Aameen.

The Second Khutbah
All praise is for Allaah, many pure and blessed praises as our Lord loves and is pleased with, and I testify that none has the right to be worshipped except Allaah, alone, having no partner. All praise is for Him at the begginning and the end. I testify that Muhammad is His slave and His Messenger, the one whom He chose and took as His khaleel, may Allaah extol him and send peace upon him, his family, followers, Companions and those who follow in his way. 

To proceed:

O servant of Allaah! Fear Allaah, the Mighty and Majestic, and beware of neglecting the prescribed laws of Allaah... beware of neglecting Allaah's signs... beware of failing to reflect upon the Book of Allaah... beware of failing to know the Sunnah of Allaah's Messenger  - since in the Book of Allaah and the Sunnah of His Messenger  lies your success (if you cling to them if you attest to the truth of what they inform of and followe their commands) in this world and the hereafter.

Servants of Allaah...

There are some people who doubt and seek to cause doubts that sins are a cause of misfortunes, and that is because of the weakness of their eemaan and their negligence in reflecting upon the Book of Allaah, the Mighty and Majestic, and I will recite for the benefit of such people the saying of Allaah, the Mighty and Majestic:

"And if the people of the towns had believed and had taqaa (piety), certainly, We should have opened for them blessings from the heavens and the earth, but they belied (the Messengers). So we took them (with punishment) for what they used to earn (polytheism, and crimes etc.). Did the people of the towns them feel secure against the coming of Our punishment by night while they are asleep? Or, did the people of the towns then feel secure agains the coming of Our punishment in the forenoon while they play? Did they then feel secure against the plot of Allaah. None feels secure from the plot of Allaah except the people who are lost."

(Soorah al-A'raaf (7):96-99)

One of the Pious Predecessors (Salaf) said:

"If you see Allaah grant blessings to a certain person, and then you see that person continuing in disobedience to Him, then know that this is from Allaah's plan against him and that he is referred to by Allaah, the most Highs, saying:

"We shall gradually seize them with punishment in ways they perceive not. And I respite them; certainly My plot is strong."
(Soorah al-A'raaf (7):182-183)

O Muslims, O worshippers of Allaah:

By Allaah, sins affect the security of a land; they affect its ease; its prosperity; its economy; and they affect the hearts of its people. Sins cause alienation between the people. Sins cause one Muslim to regard his Muslim brother as if he were upon a separate religion other than Islaam.

But if we sought to rectify ourselves, our families, our neighbours and those in our areas, and everyone we are able to rectify, if we mutually encouraged good and forbade evil, if we assisted those who do this with wisdom and wise admonition - then it would produce unity and harmony. Allaah, the Mighty and Majestic, says:

"Let there arise out of you a group of people inviting all that is good (Islaam), enjoining the ma'roof and forbiddin the munkar. And it is those who are successful. And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment."

Quote:

Ma'roof: Tawheed (making all worship for Allaah alone) and all that Islaam orders one to do. Munkar: Shirk (associating others with Allaah in worship), Kufr (disbelief) and all that Islaam has forbidden).

(Soorah Aali-'Imraan (3):104-105)

I call myself and you, O my brothers, to come together upon the Deen of Allaah, the Mighty and Majestic; support one another in establishing the Sharee'ah of Allaah; advise each other sincerely with wisdom and wise admonition; debate with those whom we have to debate with in the best way and by satisfying them with textual proofs and intellectual proofs and do not abandon the people of false beliefs upon their falsehood since they have a right upon us that we should explain the truth to them and encourage them to follow it and that we explain what is false to them and warn against it.

But as for remaining a disunited nation having no regard for one another and not caring about the affairs of each then whoever does not care about the Muslims is not from them.

O Muslims, I say and repeat that it is binding upon us, being Muslims and Believers that we see the occurences and misfortunes from the Islamic perspective as shown by the Book of Allaah and the Sunnah of His Messenger . Since if we look at them from a materialistic perspective then the unbelievers are stronger and greater than us in the materialistic sense and they hold sway over us and enslave us through that. However, if we look from an Islamic perspective by the way of the Book and the Sunnah then we will abandon all that is a cause of these misfortunes, and if we return to Allaah and aid the Deen of Allaah, the Mighty and Majestic, then Allaah says in His Book, and He is the most truthful in speech and most capable, He, the Mighty and Majestic saus:
"Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty. Those (Muslim rulers) who, if We give htem power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma'roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures)."

(Soorah al-Hajj (22):40-41)

He did not say "those whom if We give them power in the earth establish arenas of sin, idle, frivolity and shamelessness" rather he said:
"Those (Muslim rulers) who, if We give htem power in the land, (they) order the establishment of prayer and the payment of Zakaat (the obligatory charity), and they enjoin the ma'roof and forbid the munkar. And with Allaah rests the end of (all) matters (of the creatures).""

Consider carefully, O Muslim brother, how Allaah, the Mighty and Majestic, said:
"Verily, Allaah will help those who help His (cause). Truly, Allaah is All-Strong, All-Mighty."

He stressed this promise of help with terms of emphasis: an implicit oath, the letter laam of emphasis, and the noon of emphasis. He further emphasised it by His saying:

"Truly, Allaah is All-Strong, All-Mighty."

Since by His Power and His Might He helps those whom He wills, and consider how He ended the two Aayahs with His saying:

"And with Allaah rests the end of (all) matters (of the creatures)."

So a person may say due to his faulty thinking: "how can we be aided and granted victory against the unbelieving nations which are stronger and more powerful than us." So Allaah, the Most High, explains that the affairs are under His control only and that He has power over everything. We all know what affect earthquakes have - occurring when Allaah, the Mighty and Majestic, has ordered:

"Be! and it is."

(Soorah an-Nahl (16):40)

- and such huge and embracing destruction occurs in a single second as cannot be produced by the strongest of these nations.

By Allaah, if we truly aided Allaah's Deen as we aught to them we would be granted victory over every enemy upon the earth, but unfortunately many of us are appendages of the enemies of Allaah and the enemies of His Messenger  - observing their actions against Allaah and His Messenger  then following them in that. Perhaps even going to their lands and tossing our flesh and blood - sons and daughters - into those lands where nothing heard but church bells... where in no adhaan (call to prayer) is heard... no mention of Allaah, the Mighty and Majestic, is heard... and nothing is seen except sin and idle frivolity...


So we ask Allaah, the Most High, that He turns the misguided of this Ummah back to the guidance, and that He makes us all to support one another and aid one another in carrying out good and righteousness until we return to this Ummah its lost glory and honour. Indeed He is one fully able and having this power to do that.

O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.
O Allaah accept from us (our righteous deeds). Indeed You are the one who hears and knows everything.

O Allaah, extol Muhammad and his true followers and family as You extolled Ibraaheem and the family of Ibraaheem. Indeed You are worthy of all praise, the most noble.

O Allaah, send blessings upon Muhammad and upon his true followers and family as You are Worthy of all Praise, the Most Noble. 

 

Relying on Allaah and Abiding by the Means

Relying on Allaah and Abiding by the Means

Shaikh Saalih Al-Fawzaan

Haqeeqat-ut-Tawakkul (pg. 15-25)

Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: "If Allaah wanted us to have sustenance, it would come to us even if we are sitting." We should also not abandon seeking knowledge, saying: "If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes." This also applies to abandoning all of the other necessary things that we must have, saying: "If Allaah had decreed it for us, it would come to us without us embarking on the means for it." This is extremely wrong.

So there must be a combination of the two: (1) Putting one's trust in Allaah and (2) Abiding by the necessary means.

So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.

A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.

Similar to this is when a person forsakes marriage, saying: "This is part of putting one's trust in Allaah since if Allaah intended children for me, they would come to me without me getting married."

We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.

So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.

This is why the scholars, may Allaah have mercy on them, said: "Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion." This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.

Allaah says: "So seek provision from Allaah and worship Him (alone)." [Al-`Ankaboot: 17]

His statement: "So seek provision from Allaah and worship Him (alone)" means: "Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you." This is wrong and a true believer doesn't say such things.

When `Umar (radyAllaahu 'anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: "Who are you people?" They replied: "We are the Mutawakkiloon (those who put their trust in Allaah)." So he said: "No, rather you are Muta'akkiloon (those who look to be fed)" – meaning: You want to be dependent upon the people.

Allaah says: "So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah's Bounty." [Surah Al-Jumu'ah: 10]

This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: "So when the (Friday) prayer is completed, spread throughout the land."

This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: "And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things." [Surah At-Talaaq: 2-3]

`Umar (radyAllaahu 'anhu) went on to say: "You know for sure that the sky does not send down silver and gold." He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: "You know for sure that the sky does not send down silver and gold."

Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu 'alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]

A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu 'alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: "And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)" [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: "But indeed the best provision is Taqwaa." [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah's commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah's punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: "Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell)." [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one's trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.

The Prophet (sallAllaahu 'alayhi wa sallam) said: "If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full." [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]

His (sallAllaahu 'alayhi wa sallam) statement: "If you were to put your trust in Allaah" means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, "He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs." The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.

Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.

So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah's sustenance.

Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: "Whoever is dependent upon something will be entrusted to it." [3]

It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: "And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy." [Surah Al-Anfaal: 60]

Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: "Thus (you are commanded). But if it had been Allaah's Will, He Himself could certainly have punished them (without you)." [Surah Muhammad: 4]

Footnotes:

[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.

[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of `Umar bin Al-Khattaab

[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of `Abdullaah bin `Ukaim

Published on: August 10, 2007

Shaykh Ibn Uthaimin clarifies his ruling on pictures

Shaykh Ibn Uthaimin clarifies his ruling on pictures 

Question:

To the noble Shaykh Muhammed Ibn Salih Al-Uthaimin, may peace be upon you, and the mercy and the blessing of Allah.

We nowadays see many pictures, large and small, in stores and supermarkets. They are pictures of famous people,
pictures that are placesd on products to give prestige to those products. When we warned storeowners about this
being unlawful, they said that these pictures are not three-dimensional and that they do not cast a shadow, and 
therefore they are not unlawful. They say that they read a ruling of yours in 'Al-Muslimun magazine, a ruling that states 
that three-dimensional picture, or something that has a body, is unlawful, but otherwise it is not. Please clarify this issue 
for us. May Allah reward you well and may peace and Allah's mercy and blessing be upon you.

Answer:

In the name of Allah, the Most Beneficent, the Most Merciful, and upon you peace and Allah's mercy and blessings.

Whoever attributes to me the saying that pictures that has a body is unlawful, but other than that is not unlawful, 
has lied upon me. I hold the view that it is not not allowed to have any pictures, regardless whether it is a picture on 
clothes for adults or for children. All pictures, including those kept as memento, are not allowed unless there is a 
necessity for having or taking one. 

Ibn Uthaimin 

FATWA ISLAMIYAH VOLUME 8, PAGE 165-166 

My son hangs with youth who backbite the 'Ulama and the rulers, by Shaykh al-Fawzân

I Want to Fight My Soul So What Is The Way?

The Soul and its Purification
I Want to Fight My Soul So What Is The Way?
Author: Nawwal Bint Abdullaah
Source: Trans. Abu Iyaad
Article ID : TZK030001

All Praise is due to Allaah the Rabb of all the Worlds and prayers and peace upon the best creation of Allaah.

To proceed:

We hear many complaints from the people. Most of their complaints are related to their souls, which command them what is evil. They also complain about the evil of their actions. One of them says:

Indeed I have been put to trial with four, they did not afflict me
Except due to my misfortune and wretchedness
Iblees, the world, the soul and the desire
How will this end when they are my enemies, all of them

So we find some of them saying 'I have tried many times, repeatedly, to turn my soul away from committing these specific acts of disobedience but my efforts have failed.'

Another one says: 'I tried to get my soul to perform acts of obedience (to Allaah), good and righteous deeds but I am not able to remain firm upon them, I leave them so quickly.'

And we hear a third one say: 'I have repented from many evil actions and promised myself that I would not commit them again. However after the passing of time and being occupied much it did not take long before I returned to them. In fact I fell into others and increased in them.'

If we were to look at the condition of these people we would realise that among the reasons for their not being able to dominate and control their souls and not being able to remain firm upon what they have promised themselves is their lack of striving against their souls. In fact they have left the fetters and reins for the soul so that it leads them and plays with them however it wills. The soul is such that if it is not fought against and controlled it commands its possessor to commit evil and obscene deeds. These people, because they have not fought against their souls and controlled them in that which Allaah loves and is pleased with, are not able to remain constant in their (good) actions. For this reason it is necessary for them to control their souls for Allaah's pleasure and His obedience. Not that it should control them and as a result destroy them

It is vital that a person launches a war against his soul. One which is not haphazard or aimless but rather a firm and determined one in which he uses the weapons of faith (eemaan), sincerity to Allaah (ikhlaas), patience (sabr) and supplication (du'a). He uses them until he is able to overcome this mischievous enemy which is concealed between the two sides of his body [the soul, which commands the evil]. As a result he tames and pacifies it and makes it obedient, humble and submissive to the command of Allaah.

For this reason we find that Ibn al-Qayyim (rh) says: 'Since the jihaad against the enemies of Allaah outwardly (i.e. physically) is a branch of the jihaad of the servant against his own soul for the sake of Allaah...'

The jihaad that is greater and mightier than the jihaad against the disbelievers and pagans is the jihaad of a person against his own soul for the sake of Allaah, just as the Messenger of Allaah (sallallaahu alaihi wasallam) said: "The Mujaahid is the one who struggles against his own soul in Allaah's obedience." [Tirmidhee who said it was Hasan Saheeh and Al-Albaanee said: 'Its isnaad is good']

And when a person is not able to struggle against his own soul and overcome it in that which Allaah loves, he will not be able to fight against the external enemy, nor overcome it. How can he, when he is defeated and weak, both mentally and spiritually, and cannot even gain control of his own feeble soul?

Before entering into the discussion of how to fight against the soul it is necessary to mention a little section about the soul and its nature. Then we shall mention the cure for the soul and the way to purify it from its desires and lusts, if Allaah wills.

The Reality of the Soul

The soul continuously calls its owner to transgression, preference of the world, the desires and love of the delights and pleasures. But Allaah calls His servant to fear of Him, awe of Him and forbids the soul from its whim. He has prepared a mighty reward for the one who follows His command. The Exalted said:

And as for the one fears the standing in front of His Lord and restrains the soul from impure evil desires and lusts, verily, Paradise will be his abode. [Soorah Naazi'aat 79:40-41]

The soul in its essence calls and commands the evil. Allaah the Exalted said:

Verily the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whomsoever He wills). Verily, my Lord is Oft-Forgiving, Most-Merciful. [Soorah Yoosuf 12:53]

The soul was originally created ignorant and given to transgression. Knowledge, guidance and righteousness are things that befall it due to inspiration from its Lord and then by the struggle against it by its owner and his nurturing it and engaging it in jihaad. Allaah the Exalted says:

And those who strive in Our way We shall guide them to our paths and verily Allaah is with the doers of good (muhsinoon). [Soorah Ankabut 29:69]

Allaah Azzawajall guaranteed the one whom He found trying and striving (against his soul) that He will be with him, will help him and will bring into reality his wish or desire (of domination over his soul). What then can a man desire after that?

And Ibn al-Qayyim (rh) said: "The travellers to Allaah, in all their different paths and diversity of their ways are agreed that the soul is a barrier between the heart and Allaah and that it (the heart) will not come close to Him, the Sublime, or arrive to Him except after killing his soul , abandoning it by opposing it and being victorious over it"

For this reason, it is obligatory upon us to fight and strive against it in order to travel (by this striving) in the straight path and to the clear success which Allaah Azzawajall has prescribed for us and which the best of the creation of Allaah, Muhammad (sallallaahu alaihi wasallam) has explained to us.

Know that striving against the soul does not occur except by four ways. Whoever follows them and applies them to his soul will have fought against it and protected it with the help of Allaah. Ibn al-Qayyim (rh) has mentioned these ways and they are as follows:

Firstly: By holding the soul to account
Secondly: By opposing it and not following its whims and desires
Thirdly: By making it patient in Allaah's obedience
Fourthly: By making it patient in refraining Allaah's disobedience

The First Way : Holding the Soul to Account

The destruction of the soul and the heart and their corruption is due to the neglect of calling the soul to account. There are very few amongst Allaah's servants whom you will find calling their souls to account. One will ask it constantly: What did I intend with that word of mine, or that advice I gave, or when I called unto Allaah or when I commanded the good and forbade the evil (on a particular occasion)? Was that word which my tongue engaged upon and which my mouth uttered a word sincerely for Allaah? Did I desire the Face of Allaah with it? Or did I desire a portion of the world with it? What did I desire with that action, whether it was prayer, charity, fasting or putting and end to a certain evil? What did I hope for from it and what was the desire behind it? Did I hope for reward from Allaah for it and His pleasure, or was my hope for reward and praise from Allaah's creation, showing off and seeking to be heard of?

In such a way does he question his soul and hold it to account for every word, movement and moment of rest. What did I hope for from it? And what did I desire by it?

May Allaah show mercy to Al-Hasan al-Basree who said: "You will not find a believer except that he is (constantly) holding his soul to account. What did I intend with that word of mine? What did I intend with my food? What did I intend with my drink?"

Imaam Ahmad wrote: "The intelligent person is the one who controls his own soul (calls it to account) and acts (in preparation) for what comes after death...", and what is after death? After death is the barzakh. After death there is accountability and punishment. After death are the Scales (upon which the deeds are weighed) and the Siraat (the bridge over Hellfire) and then it is either Paradise or Hellfire. So what have we prepared for what comes after death?! "...and the incapable person is the one who makes his soul follow its whim and has many expectations from Allaah."

Such a person is the one who says 'Allaah will forgive me, Allaah will show mercy upon me', he covets all these things from Allaah and yet he does not perform the righteous actions and falls into many sins and acts of disobedience. Righteous actions are one of the means of entering Paradise . It is not sufficient for someone to have expectations (from Allaah) without making some effort and sacrifice and striving with his soul to perform righteous actions. Allaah Azzawajall frequently links eemaan with righteous actions and it is also one of the ways of entering into Paradise . We ask Allaah to grant us His Gardens.

Umar ibn al-Khattaab said: "Call your souls to account before you are called to account and weigh your souls (i.e. your actions) before you are weighed for it will make the accountability easier for you tomorrow if you call your selves to account today" [Reported by Ahmad in his Musnad]

Maalik ibn Deenaar (rh) said:"May Allaah show mercy to a servant who said :'Are you not the perpetrator of this action? Are you not the perpetrator of that action? Then he rebukes it, strikes it and confines it to the Book of Allaah and is becomes its master and guide.'"

How many souls are their who control and lead their owners into the darkness and then into destruction and refuge is sought from Allaah! Let a person therefore, be the leader, the commander and the forbidder of his soul and not the soul of him.

And Al-Hasan (rh) said: "A believer is a guardian over his soul. He calls his soul to account for the sake of Allaah. The reckoning on the Day of Judgement will be light upon a people who call themselves to account in the world and the reckoning on the Day of Judgement will be hard on a people who take this matter lightly."

And Ibn Katheer (rh) said: "The believer (constantly) returns to his soul (holding it to account) so he says: 'What did I intend by this action?! What is for me and what is for it?! By Allaah I shall never return to it.' If it is an act of disobedience for example, it is a way of guarding his soul. He asks it constantly and calls it to account with an intense and hard reckoning in this world so that the reckoning on the Day of Judgement is easy."

How Do I Call Myself to Account?

Holding oneself to account is of two types: One before the action and the other after the action.

The First Type: It is necessary for the one who calls himself to account before he engages upon saying something particular or a particular action or any action for that matter, that he stops and looks with clear insight, not with his whim or desire, at this action. Is this action in itself good for him, will he acquire recompense and reward for it from Allaah? Or is this action disobedience which will lead to earning evil and increasing ones burdens?

If he sees that this action is good and there is benefit in it for his religion, his life and the Hereafter he then moves onto another matter.

And this is to see whether Allaah's Face, His pleasure and the home of the Hereafter is desired by this action or is it merely for showing off, fame and seeking to be heard of? If he had desired Allaah's Face by it then he should proceed with this action, whilst relying upon Allaah and seeking help from Him.

When he has finished from his action it is still necessary for him to call himself to account after he has acted. This enables him to see whether he made it sincerely and purely for Allaah or whether he was deceived (into thinking that it was) and satisfied with just merely performing the action, perhaps due to the praise of people. Then he forgets his initial desire and intention which was seeking the Face of Allaah. Was it better for him to perform that action or to fall short in executing it and abandoning it?

For this reason we find that the Prophet (sallallaahu alaihi wasallam) has strongly encouraged us to be quiet if we do not find any good and useful words to speak. He said: "Whoever believes in Allaah and the Last Day let him speak good or remain silent." [Reported by Bukhaaree and Muslim] Imaan an-Nawawi said: "When a person desires to speak, if there is definite goodness in his words for which he will be rewarded then let him speak and if it does not appear to him that there will be good in his words and that he will be rewarded then he should refrain from speaking."

When a servant is strict and hard upon himself in such a way he will travel upon the path of goodness and success as a result of it. However, if he abandons his soul and neglects it he will be lead to the path of destruction and ruin by it, and into committing sins very easily without having the desire to seek forgiveness and repent from them.

The Second Type: Calling the soul to account after the action has been completed. This itself is of three types:

The first: A person brings the soul to account for an act of obedience which was performed and which fell short in fulfilling Allaah ’ s right. This means that it was not performed in the best possible way. The right of Allaah upon the servant in every act of obedience consists of six matters:

1. Sincerity in the action (for the sake of Allaah alone) ,
2. Pure devotion to Allaah in it,
3. Following and imitating the Messenger (sallallaahu alaihi wasallam) in it,
4. Seeing and observing excellence in it
5. Seeing Allaah ’ s Benevolence in it
6. Seeing one ’ s shortcomings (in performing this action) after all of this.

So a person will call himself to account. Has he considered all these things with care and attention, the way they ought to be? And did he fulfil them all in this action?

The second: A person calls himself to account for every action that he did, the abandonment of which would have been better for him than actually doing it.

The third: A person calls himself to account for a matter that is mubaah (permissible - with no reward or punishment resulting from it). Why did he do it? And did he desire the Face of Allaah and the home of the Hereafter by it so that he will have profited and succeeded? Or did he desire by it, the world and its temporary rewards and delights as a result of which he loses that success

A person will call himself to account so that one day when he is sixty years old he will be counting his days and will find that they are twenty-one thousand and six-hundred in number. He lets out a scream and says: "Woe be to me, I will meet my Lord with twenty-one thousand sins. How will it be when there are thousands of sins in a day?!" Then he falls to the ground unconscious, and dies.

Let us therefore, look at the strictness and intensity of the way he called himself to account and the way in which he saw his sins to be against him. What then, will our condition be?!

One amongst the Salaf would choose a certain time, late at night, to call his soul to account. He would ask himself about the obligatory duties first and if he found any deficiency in them, he would complete them, either by fulfilling them or by making up for them.

Then he would call his soul to account with respect to the forbidden matters since he did something which the Sharee'ah has forbidden or which the Prophet (sallallaahu alaihi wasallam) warned against. So he would make up for it by seeking forgiveness from Allaah and then being remorseful and repenting from it.

Then he would hold his soul to account for its heedlessness. If he had been heedless of what he had been created for he would make up for it with the remembrance of Allaah, directing his attention towards Him and performing His worship. If he had been heedless with respect to a certain sin and went on to commit it, he would return to Allaah, seeking forgiveness from Him, repenting to Him.

He then goes on to call himself to account about what he said and uttered on a certain day, or to what his feet walked towards or what his hands grasped or what his eyes saw or what his ears heard and so on. He would therefore, see whether his action was in agreement with what Allaah is pleased with and whether he desired Allaah with his action and made it sincerely and purely for Him. Or did a blemish or impurity mix with his action such as showing off or seeking to be heard of, or opposing the command of Allaah (in the way that he performed his action).

Therefore, he throws against every one of his actions or his words two questions: For whom did I do it?! Was it for Allaah or other than Him? This a question about sincerity to Allaah. The other question: How did I do it?! Was it in agreement with the Book of Allaah and the Sunnah? Was it in agreement with the Sharee'ah or did it oppose and contradict the Sharee'ah (this is a question about following and imitating the way of the Messenger of Allaah (sallallaahu alaihi wasallam)).

There are Great Benefits in Calling the Soul to Account

Amongst them are:

1. Realising the shortcomings and weaknesses of the soul. Whoever does not know the weaknesses of his soul will not be able to put an end to them.

We can observe this quality in our Pious Predecessors. Due to the intensity with which they called their souls to account, they knew all their shortcomings and faults. Yoonus bin Ubaid said: "Indeed, I know of a hundred characteristics from among the characteristics of goodness and I do not know whether I possess a single one of them." Therefore, we find him to be the most knowledgeable of people of his own self. He knows what his soul is in need of and what it hopes for and other such matters.

And Muhammad bin Waasi' said: "If sins were to produce a smell, no one would be able to sit next to me"

2. Knowing the right of Allaah upon oneself. This will instill in the servant hatred of his own soul and its contempt. It will purify him from being amazed with his actions and also from showing off. Ibn al-Qayyim said: "Verily, hatred of the soul for the sake of Allaah is one of the characteristics of the Siddeeqoon (the truthful and the sincere)."

Imaam Ahmad has mentioned in his book az-Zuhd that Wahb (ibn Munabbah) said: "It has reached me that the Prophet of Allaah, Moosa, passed by a man who was calling upon Allaah and was humbling himself. He (Moosa) said: O my Lord, show mercy to Him as I have shown mercy to Him. Then Allaah inspired to him: If he calls upon me until his...... I would not respond to Him until He looks at My right over Him."

Looking at the right of Allaah opens the door towards submission, humility and defeat in front of Allaah. The one who reflects about the condition of the people nowadays will find that most of them do the opposite of this. They look at their own rights upon Allaah, at their needs from Him but do not look at the right of Allaah upon themselves.

We will find one of them when he is inflicted with a calamity or misfortune on account of what his own hands have committed, angry, irritated and grumbling. He does not even ask his ownself: What is the cause of this misfortune, this calamity? And he is not aware that it is due to his sins and his disobedience to Allaah.

Likewise we find that many amongst mankind have been cut off from Allaah and their hearts have been veiled from knowing Him. To Allaah then, is the complaint and there is no power nor movement except by Allaah.

The Second Way: Struggling Against the Soul by Opposing it and not Following its Desires

Ibn Taymiyyah (rh) says: "And this is by not following its desires and opposing what the soul desires. Opposing the soul occurs by opposing its desires and its desires do not arise except by following Shaytaan. Therefore it is vital to oppose Shaytaan and seeking refuge in and recoursing to Allaah from his whisperings and his plans. Shaytaan enters upon the soul and penetrates into it with two matters or from two doors. It is necessary for us to know them, oppose them and to close them tight in the face of Shaytaan the Accursed and Rejected:

The First: Due to excessiveness and squandering. This happens by giving ones soul whatever it desires of food, speech, sleep and other such matters which the soul makes its owner aspire for, what it cannot do without and what it loves. Therefore it is incumbent upon a person that he does not give his soul its need and desire in its entirety. He should not be extravagant and excessive in giving it food, sleep and other such delights and pleasures. When he shuts this door, against his own soul and against Shaytaan he will acquire peace and security.

Thus, we will find that a person has been forbidden from excessive food and speech, letting the gaze wander too much, mixing with people and accompanying them in excess since giving the soul whatever it desires is among the things which if done excessively and continuously hardens to heart and makes it heedless. This leads to the hearts death and refuge is sought from Allaah! Thus, the door of fasting has been opened and we have been urged to fast. Even voluntary fasting has been strongly encouraged. Fasting puts an end to the desire and excessive eating. Thus Islam has encouraged fasting and made it beloved to its adherents.

Likewise, there is an excellence attached to the night prayer (tahajjud). It prevents a person from excessive sleep. A person will strive against his soul and wage war against it in order to pray during the night and fast during the day. He will continue in this until his soul submits and humbles itself to these acts of worship. The soul will then find the joy and delight of fasting and praying at night.

It is also, from the wisdom of Islam that urges the muslim to be silent unless he has something beneficial to say. The Messenger of Allaah (sallallaahu alaihi wasallam) said: "Whoever believes in Allaah and the Last Day, let him speak good or remain silent." Perhaps, due to his excessive speaking and shouting he will not be on his guard from the danger of falling into backbiting, lying, slandering and other such matters.

The Second: Being ignorant and heedless of Allaah's remembrance. Shaytaan exhausts himself in gaining mastery over the soul so that he can prevent it from Allaah's remembrance. The one who remembers Allaah is in a strong fortress, protected from Shaytaan as long as he does not forget or become heedless. Whoever becomes heedless, he will open up a small gap for the enemy by which he can get to him and then penetrate into his soul and whisper to it. This is why there is a strong encourangement and recommendation for making the various supplications and reciting portions of the Qur'an during every moment and in every place until they become a sanctuary and a preventive measure for the one who uses them.

There exist, for example, supplications for the evening, the morning, for entering into the house and leaving it, for sleeping and awakening and others besides them. Fighting against the soul occurs by checking and curbing the defiance of its desires and its lusts. And with the abundant remembrance of Allaah a preventive barrier is set up against every destructive lust or transgressing desire.

Abu Hafs said: "Whoever does not oppose his soul at every moment and situation and does not make it perform those things which it dislikes, at all times, is deceived and has destroyed it (his soul)."

Al-Hasan (rh) said: "A believer becomes amazed with something (that he likes) and says: By Allaah, I desire you and you are certainly one of my needs. But by Allaah, there is no way towards you. How far you are, there is a barrier between me and you!"

A person knows what his soul wants and desires. It is therefore, essential for him not to give it everything that it covets and desires. It is also vital for him to confine and straiten his soul so that he does not go to excesses in giving it what it seeks.

We know that Umar (ra), when his wife desired a sweet (dish), forbade her from it because he knew than if she asks for a sweet (dish) today, she will ask for something else tomorrow which is greater. So he closed the door upon her at the very beginning. The condition of most people however, is that a person will be generous to his soul and shower upon his soul whatever it asks of him and even what it does not even ask of him. So his soul becomes tired and fed up due to his extravagance and excess. What is our condition then, when compared to that of our Pious Predecessors? We direct our complaint to Allaah!!

The Third Way: Making the Soul Patient in Allaah's Obedience

The soul runs away often from some acts of worship because they are amongst the things it does not desire. This continues due to certain causes prevent a person from desiring these acts of worship. Amongst them are laziness in performing acts of worship (such as prayer) and the love of sleep. As a result, the opportunity to perfom much worship passes him by. It can also occur due to miserliness. A person will not give the obligatory charity or other things which are required of him so that they become endeared to the soul and the soul begins to aspire for them after it had been fleeing from them.

It is vital that there is a spiritual war, which can be intense and hard, but with a strong will, turning to Allaah, making continuous du'a (supplication) to Allaah and requesting His help in this act of obedience to Him, this matter will be made easy for him. And Allaah will lighten his burden for him until these acts (of worship) are beloved to the soul.

All of this cannot occur except after fighting and struggling against the soul. A person will find himself in many trials and intense battles along with his capability of avoiding such actions. This means that a person, even though he is in need and capable of fasting, will not fast due to following his whims and even though he is capable he will not pray and as a result please his desires and his soul which commands the evil.

However, we find that another person fasts voluntarily, although he is not in need of fasting voluntarily (to curb his desires) and neither does his soul aspire towards fasting. Yet he still declares war upon his soul and fights against it (with fasting and prayer) so that he makes it do what he desires and not let it make him do what it commands and desires.

Therefore, patience when accompanied with performing those actions (such as prayer and fasting) upon which the soul perseveres is considered the greatest and most perfect form of patience as Ibn Taymiyyah (rh) has explained. And Ibn al-Qayyim (rh) said: "Verily, having patience in obedience (to Allaah) occurs by performing an act of obedience, then guarding it and being persistent in (performing) it."

This is the thing which very few amongst us are able to do, that we show patience in continually observing obedience to Allaah and persisting in such obedience. This is because the soul gets bored with it and does not have the desire to perform it another time. At this stage showing patience and realising the great excellence this action has in the sight of Allaah is required. The actions most loved by Allaah are the ones which are performed continuously, even if they are small actions. The Messenger of Allaah (sallallaahu alaihi wasallam) used to love, when he performed an action, that he remained constant upon it.

The saying of the the Prophet (sallallaahu alaihi wasallam) to Abdullaah bin Umar: "Do not be like so and so who would prayer during the whole of the night and then abandoned it", was nothing but a means of encouraging him to be constant in his good actions. It is also necessary that along with being continuous in ones actions, a person also beautifies them and excels in them and this occurs with having Ikhlaas (sincerity) and dings them in accordance with the command of Allaah and His Messenger (sallallaahu alaihi wasallam).

The Fourth Way: Fighting Against the Soul and Making it Patient in Refraining from Allaah's Disobedience

This means that a person holds his soul to account in order to make himself distant from falling into disobedience while also bearing in mind that the reasons and motives of falling into the sin are numerous. Among such reasons are the strength of ones youthfulness and manhood, since the youth are known to love the pleasures and joys of this world.

When a person turns away from an act of disobedience even though he has the opportunity and is capable of performing it, he has turned his soul away from the unlawful and has opposed his soul, pleasing Allaah thereby, and being obedient to Him. He has struggled with his soul and fought against it with a strong and intense battle. As a result of this he overcomes and dominates it and he will receive success and prosperity in this world and the Hereafter with the permission of Allaah.

And Shaikh-ul-Islaam (rh) said: "Showing patience in (avoiding) the unlawful things is more excellent than showing patience in calamities and afflictions. Whoever abandoned an act of disobedience although he was capable of performing it is one whose fight against his soul is most intense and most excellent. This is because he left a thing which his soul tempted him with and made him aspire for. So he opposed it and was capable of defeating it."

This is why the youth who is tempted by a women of rank and beauty and says to her: "I fear Allaah" will be amongst the seven whom Allaah will shade on the Day when there will be no shade except for His, because he prevented his soul from committing what it desired and wanted and at the same time he was capable of performing it.

Likewise, the one who lowers his gaze although he has the opportunity and capability to look at something unlawful is amongst those who fight against and deterr their souls. Along with that he will receive a mighty reward in this world and the hereafter.

Also, the one who keeps his hearing away from the forbidden things such as music and singing, backbiting, slandering and lying, is a fighter against his soul and he will obtain a reward from Allaah if his action was to please Allaah.

A similar analogy can be made for every matter that makes a person distant from his Lord or earns His anger. It is vital for a person to be far from it and to oppose his soul in performing it.

And how excellent is the saying:

Oppose the soul and shaytaan and protect it (the soul)
They (seem to) give you sincere advice, so restrain them both

Therefore, a person must oppose his soul and call it to account constantly. As a result of this he must make it patient in doing acts of obedience and refraining from acts of disobedience. He should also make it patient in being continuous in performing the righteous actions so that he ascends with them, to the highest of positions, to the pleasure of Allaah and to everlasting happiness.

I ask Allaah, the Most High and the Powerful to benefit us with what He has taught us and to teach us that which wil benefit us and that He forgives our mistakes. We ask him to help us against our souls and that He does not leave us to rely upon ourselves for a single moment, verily, He is capable of that and Allaah knows best.

Prayers and peace upon our Prophet Muhammad and upon his family.

Written by

Nawwaal bint Abdillaah

May Allaah forgive her, her parents and all the muslim men and women.