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Causes Behind The Increase and Decrease of Eemaan (Faith)

Abdur-Razzaaq Al-Abbaad

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CONTENTS

Translator Note

All praise is for Allaah, Lord of the worlds and may He praise, send peace and blessings upon our Messenger; his family and Companions.

The greatest blessing Allaah, the Most High, can bestow upon a person in this world is the blessing of eemaan. It is as the author points out in his introduction the source to all the good in this world and Hereafter However; as the texts unequivocal show and as a simple glance at the various types of people will show, eemaan is of levels. It is of degrees and forever fluctuating. This is a matter that a person can witness in himself: when he is active and obedient, he senses a strength of eemaan and when he is falling short of the mark and disobeying Allaah he feels that his eemaan is weak.

Anyhow, this discussion before you is not to establish the fact that eemaan is of parts and that it increases and decreases - the evidences that point to this fact in the Qur?aan and Sunnah are numerous - even though this matter is extremely important as there does exist amongst Muslims the belief that eemaan is something whole and solid, which is not made up of parts and that everyone holds the same eemaan. The severity of this corrupt belief can be comprehended when one realizes that the holder of this belief will not therefore seek to find out the ways that will increase his eemaan in order to implement them and nor will he averse himself with the matters that can weaken his eemaan so that he can avoid them because of his lack of belief in the increase and decrease of eemaan! This person has therefore sealed this tremendous door and bars himself from entering to succeed in obedience and shun disobedience. This is exactly what happened to the groups who held such a belief. One group held that since eemaan does not increase and decrease, actions do not affect it and hence, they concluded that sins have no bearing upon ones Eemaan whatsoever. Another group did hold that eemaan is affected by action but as they again did not recognize that it was of levels and parts, they held that a person who commits a major sin is no longer a Muslim and he will reside in the Fire forever since his eemaan completely vanishes on account of the sin as it cannot decrease! Look at how Shaytaan deceives and plots against humankind to drive them towards disobedience in belief and action; we seek Allaah?s protection from the constant bombardment of his whispers.

The discussion before you is directly connected to practical issues that relate to this subject: How does one actually increase in his eemaan? How can one safeguard himself from those matters that would otherwise weaken his eemaan? It is indeed a lofty discussion, which calls out to its reader to comprehend and implement it

The author of this excellent discussion is Shaykh ?Abdur-Razzaaq, the son of the illustrious scholar; Shaykh ?Abdul-Muhsin ibn Hamad al-Abbaad al-Badr who is one of the scholars of al-Madeenah anNabawiyyah and a lecturer at the Prophet?s - sallallahu alaihe wa-sallam - mosque, may Allaah preserve them both. Shaykh ?Abdur-Razzaaq himself is a distinguished person of knowledge and he is an associate professor at the Department of Aqeedah in the Faculty of Da?wah and Usool ad-Deen at the Islamic University in al-Madeenah.

As the book before you is actually a single chapter - the third - from the Author?s original work, a short preliminary discussion on the correct conception of Eemaan - discussed by the author in the first chapter - is therefore most befitting to be outlined here. The necessity for this is further appreciated when one understands that the translation of eemaan as faith is insufficient and only covers half of its meaning. I will summarize certain points found in the original work and else-where, which should help one towards the correct understanding of the term Eemaan.

1. Lexically, let alone from the Sharee?ah viewpoint, eemaan is not synonymous with tasdeeq (belief or faith).

2. It is much closer in meaning to the word iqraar, which embodies the belief of the heart, which is tasdeeq as well as the action of the heart, which is inqiyaad (compliance and submissiveness).

3. One can understand this even more so if he were to examine the contents of the Sharee?ah. The scrutinizer will find that it consists of two categories: (khabr) information and (amr) command. When Allaah tells us in the Qur?aan that we will be raised up after we die and that we will face him, this is information and one responds to it with belief in the heart (tasdeeq). However when Allaah orders us to fast the month of Ramadaan, we do not respond by saying: ?Yes we believe?. Rather, what is required is compliance, since this is a com-mand. The compliance intended here is the willingness in the heart to accept the command and enact it. It is inconceivable for someone to actually remain holding Eemaan if his heart is void of any willingness to obey the commands of Allaah. Whether the actual obedience takes place or not is not the issue here*, what is intended here, is the minimal level of compliance for eemaan to exist which is the general willingness of the heart to enact the commands; to want to obey Allaah.

4. Eemaan has a core or basic level, which if it is not in the heart, then eemaan cannot exist in such a heart. The last point is exactly this basic level: the belief of the heart and the basic levels of certain actions of the heart, such as the minimal level of compliance, love of Allaah, fear of Allaah, hope in Allaah and so on. Added to this, is the articulation by the tongue of the Shahaadah for the one who wishes to embrace lslaam and has the ability to speak. The reasons and wisdom behind this ruling are beyond the scope of this brief discussion. This type of Eemaan is what is termed as being a condition for the correctness and validity of eemaan.

5. Eemaan has higher parts and levels, above the core level. This is where those who possess Eemaan become of different ranks and this is where the increase and decrease occurs. Hence, with regard to the actions of the heart, some have a greater love of Allaah than others, while others fear him more and rely on him more. Others are superior in their sincerity and glorification of Allaah in their hearts and so on. Again, concerning the actions of the tongue, some recite Qur'aan more than others, some engage in much remembrance, speak only good etc. Likewise, people differ in the actions of the limbs: some pray tahajjud, perform jihaad etc in contrast to others. This type of eemaan is what is termed as being a condition for the perfection of one's eemaan.

6. Eemaan in the Sharee?ah is defined how the Prophet - sallallahu alaihe wa-sallam - defined it when questioned by jibraa?eel: Eemaan in Allaah, the Angels, the Books, the Messengers, the Last Day and al-Qadar. As for the nature of eemaan and where it manifests itself this is where the scholars have defined it with five important matters: it manifests itself in the heart the tongue and upon the limbs and it increases and decreases.

7. Lastly, know that a misconception or error concerning the term eemaan is not like any other error concerning most other terms, because the rulings of this world and the Hereafter are connected to the terms of eemaan, lslaam, kufr, nifaaq etc. This important field of study, which embodies all of this, is referred to by some of the scholars as Baab al-Asmaa wa al-Ahkaam (the field of names and rulings) and Allaah knows best.

Points to note:

  • The Arabic original ?Asbaab Ziyaadah al-Eemaan wa Nuqsaanih? is published by Daar al-Qalam wa al-Kitaab, 1414 H, Riyadh.
  • Translation of the Qur?aan is based on ?The Noble Qur?an? by.Dr. Muhammad Taqi-ud-Din Al-Hilali and Dr Muhammad Muhsin Khan with slight modification where necessary.
  • Certain Arabic words have been transliterated and their meanings can be found in the glossary.
  • May Allaah reward all those who have helped in this translation and with Him lies all success. May He make our actions sincerely for His Face and not let anyone have a share in them.

* The issue of not praying is seen to be an exception here to those of the noble scholars who hold that it is a requirement for the establishment of the basis of eemaan. Indeed, it is a serious issue where a difference of opinion is present and Allaah knows best, therefore pray my brother and sister so that you come away from the point of contention. [Return]

Introduction

All praise is for Allaah. We praise Him and seek His help and forgiveness. We turn to him in repentance and seek refuge in Allaah from the evil of our selves and the wickedness of our own deeds. Whomsoever Allaah guides cannot be lead astray and whomsoever Allaah misguides, none can guide him. I bear witness that none has the right to be worshipped except Allaah, alone without any partner and I bear witness that Muhammad is His slave and Messenger. May Allaah praise and send much peace upon him and all of his Companions.

The lofty rank and high station eemaan possesses is not something obscure, as it is unquestionably the most important duty as well as being the most imperative of all obligations. It is also the greatest and most glorious of them. All the good in the world and the Hereafter is dependent upon the presence of eemaan and on its soundness and integrity.

Eemaan holds such a multitude of benefits, ripe fruits, delicious produce, constant food and continual goodness.

It is within this context, that those certain folk embarked upon and competed with each other in directing their attention to trying to actualize and fulfill eemaan. For the Muslim who is granted the tawfeeq, his concern for his eemaan is greater than any other concern he may have - and this must be so. When this became evident to the Salaf of this Ummah, the first and best of this ummah, their concern for their eemaan was very eminent and the attention they gave to it was enormous.

They may Allaah be pleased and have mercy upon them, used to tend to their eemaan, inspect their actions, and give each other advice. Reports of this nature from the Salaf are numerous:

1. 'Umar Ibn al-Khattaab may Allaah be pleased with him, used to say to his companions: ?Come on, so that we may increase our eemaan?.

2. ?Abdullaah Ibn Mas?ood, may Allaah be pleased with him, used to say: ?Sit with us, so that we may increase in eemaan.? He used to say in his supplications: ?O Allaah increase me in Eemaan, certainty and understanding.?

3. Mu?aadh ibn Jabal, may Allaah be pleased with him, used to say: ?Sit with us, so that we may have eemaan for an hour?

4. ?Abdullaah ibn Rawaahah, may Allaah be pleased with him, used to take some of his companions by the hand and say: ?Come on, so that we may have eemaan for an hour. Come on, let us remember Allaah so that we increase in eemaan by obeying him; He may remember us by forgiving us:?

5. Aboo Dardaa?, may Allaah be pleased with him, used to say: ?It is from the intelligence of the servant to know whether he is increasing or decreasing, and indeed, it is from the intelligence of the servant to know how, where and when the whispers of Shaytaan appear to him.?

6. Umayr ibn Habeeb al-Khatmee, may Allaah be pleased with him, used to say: ?Eemaan increases and decreases.? Someone asked: ?What increases it and what decreases it?? He replied: ?lf we remember Allaah, praise Him, and declare His perfection; that is what increases it. If we are heedless, squander and forget; that is what decreases it.?

7. Alqamah ibn Qays an-Nakba?ee, may Allaah have mercy upon him, who is one of the senior and revered of the taabi?een, used to say to his companions: ?Come with us, so that we may increase in eemaan.?

8. ?Abdur-Rahmaan ibn ?Amr al-Awzaa?ee, may Allaah have mercy upon him, was asked about eemaan: ?Does it increase?? He replied, ?Yes, until it becomes like mountains. He was then asked, ?Does it decrease?? He answered, ?Yes, up until there is nothing left of it.?

9. The lmaam of the Ahl as-Sunnah Ahmad ibn Hanbal, may Allaah have mercy upon him, was asked as to whether eemaan increases and decreases. He replied: ?It increases until it reaches the highest part of the seventh heaven, and it decreases until it reaches the lowest part of the seventh plane.? He also used to say: ?Eemaan is speech and action. It increases and decreases. If you perform good deeds, it increases, and if you do wrong, it decreases.?

Narratives of this sort from them are numerous.

If one also reflects on their biographies and reads their tales, one will notice the intense concern they attached to the issue of eemaan and the great attention they gave to it.

These virtuous people knew that eemaan has many causes, which increase it, strengthen it, and make it grow, and likewise, that it has  several other causes, which decrease it weaken it and undermine it.

Accordingly they strove to comply with that which strengthens and completes the eemaan and they warned, very strongly against everything that weakened and decreased the Eemaan. Thus, they became as a result, a righteous and virtuous people. The knowledge therefore, of these causes, i.e., causes for the increase and decrease of eemaan, entails great and abundant benefits.

In fact, the knowledge and personification of these causes and focusing on them is of dire necessity. This is because eemaan signifies perfection for the servant, and it is the way towards his success and happiness. By eemaan, the servant?s rank rises in this world and the Hereafter. It is the reason and route to all worldly and heavenly good, and it does not come about, obtain strength, or become complete, without knowledge of it?s ways and causes.

Hence, it is very appropriate for the Muslim servant, the adviser to his own self and the one eager over his own happiness, to.14 strive to acquaint himself with these causes. He should ponder over them and then apply them in his life, so that his eemaan increases and his certainty strengthens. He must also distance himself from the causes that decrease eemaan, and safeguard his self from committing them, so that he delivers himself from their ill end and painful consequences. The one who is granted the tawfeeq to this has indeed been given the tawfeeq to all good.

The great scholar ibn Sa?dee, may Allaah have mercy upon him, says, ?The servant, Muslim, who has been granted the tawfeeq, does not cease from working towards two things:

The first, fulfilling Eemaan and its subsidiaries, and establishing it in speech, action and state.

The second, striving to repel the apparent and hidden forms of fitan, which negate, invalidate or decrease eemaan.

The Muslim employs sincere repentance as a remedy for the short comings he has in the first mailer as well as for that (i.e., the fitan) which he boldly embarked upon in the second matter in addition to taking steps to make amends before it is too late. [At-Tawdeeh wa al-Bayaan li Shajarah al-Eemaan, page 38]

Hence, the discussion before you contains an explanation and clarification of the most important causes for the increase and decrease of eemaan. The origin of this study is a chapter from my work Ziyaadah al-Eemaan wa Nuqsaanuh wa Hukm al-Istithnaa? Feeh [It is currently in press. (It has since been published by Maktabah Daar al-Qalam wa-Kitaab, Riyaadh, K.S.A. [t])]. A number of exceptional individuals requested that it should be specifically separated and selected for publication in order for the benefit of all. Thus, it came to be, by the praise, favor and tawfeeq granted by Allaah. It is Allaah alone, that I ask for good intention and His acceptance and pleasure.

Causes for the Increase of Eemaan

Allaah has set a cause and a way with which, one arrives at anything desired and anything sought after. For a surety, the greatest of all pursuits and the one that holds the most extensive of benefits, is none other than eemaan. Allaah has devised many constituents for it that bring it about and strengthen it, and many causes that increase and develop it. If the servants act on them, their certainty strengthens and their eemaan increases. Allaah has elaborated on these in His Book, as has His Messenger - sallallahu alaihe wa-sallam - in his Sunnah. Possibly the more important of these causes are the following:

1. Learning the Beneficial Knowledge Derived From the Book of Allaah and the Sunnah of His Messenger - sallallahu alaihe wa-sallam -.

Ibn Rajab defines this knowledge, saying: ?Beneficial knowledge is to define, accurately and meticulously, the texts of the Book and Sunnah and to understand them. It is to confine oneself in regard to this, to the reports transmitted from the Companions, their successors and their successors in turn which pertain to the explanation and understanding of the Qur?aan and Hadeeths, as well as the discourse related from them on issues of the lawful, unlawful, zuhd (i.e., asceticism), raqaa?iq (i.e., matters that soften the heart), the (various) branches of knowledge and so on.

It is also, to firstly exert efforts towards distinguishing the authentic reports from the unauthentic, then secondly to exert efforts towards seeking out their meanings and gaining an understanding of them. This is sufficient for the intelligent and (enough) labor for the one who is concerned and preoccupies himself with the beneficial knowledge...? [Fadl Ilm as-Salaf alaa Ilm al-Khalaf, page 45]

Whoever has been granted the tawfeeq to this knowledge has been granted the tawfeeq to the greatest cause for the increase of eemaan. Anyone who contemplates on the texts of the Book and Sunnah will realize this: Allaah says:

?Allaah bears witness that none deserves the right to be worshipped but He, and the Angels and those having knowledge (also give this witness); (He is always) maintaining His creation with justice...?[Soorah Aal-Imraan (3): 18]

Allaah says:

?But those among them who are well-grounded in knowledge and the believers, believe in what has been sent down to you and in what was sent down before you, and those who establish prayer and give zakaah and believe in Allaah and the Last day, it is they to whom we shall give a great reward.? [Soorah an-Nisaa (4): 162]

Allaah says:

?Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. And they say, ?How perfect is our Lord! Truly, the promise of our Lord must be fulfilled: And they fall down on their faces weeping and it adds to their humility.? [Soorah al-Israa? (17):107-109]

Allaah says:

?And that those who have been given knowledge may know that it (i.e., the Qur?aan) is the truth from your Lord, and that they may believe therein, and their hearts may submit to it with humility. And verily, Allaah is the Guide of those who believe, to the straight path:? [Soorah al-Hajj (22):54]

Allaah says:

?And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise.?? [Soorah Saba (34):6]

Allaah says:

?It is only those who have knowledge amongst His slaves who fear Allaah. Verily, Allaah is All-Mighty, Oft-Forgiving.? [Soorah Faatir (35):28]

Allaah says:

"Allaah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allaah is well acquainted with what you do." [Soorah al-Mujaadilah (58):11]

Recorded in the Saheehayn, is the hadeeth of Mu?aawiyah, may Allaah be pleased with him, in which he says. ?The Messenger of Allaah - sallallahu alaihe wa-sallam - said: "Whomever Allaah desires good for, He imparts upon him understanding of the religion." [Related by al-Bukhaaree, (1/164, 6/217, 12,294 Fath) and Muslim, 4/1524]

Related in al-Musnad and other sources, is the hadeeth of Aboo ad Dardaa?, may Allaah be pleased with him, in which he says, The Messenger of Allaah - sallallahu alaihe wa-sallam - said: "He who treads a path in search of knowledge Allaah will direct him to tread a path from the paths of Paradise. The Angels lower their wings for the student of knowledge in approval of what he does. All in the heavens and earth and the fish in the depth of the water seek forgiveness for the scholar, and the superiority of the scholar over the worshipper is like the superiority of the full moon at night over the rest of the stars. Verily the scholars are the heirs to the Prophets. Verily, the Prophets did not bequeath deenars or dirhams. All they left behind was knowledge, so whoever takes it, has indeed acquired a huge fortune." [Al-Musnad, 5/196. Also related by Aboo Daawood, 3/317; at-Tirmidhee 5/49; Ibn Maajah 1/81, ad-Daarimee, 1/98 and ibn Hibbaan, 1/152 (al-Ihsaan). It was declared saheeh by al-Albaanee; see Saheeh al-Jaami 5/302. Ibn Rajab has provided a commentary to this Hadeeth in a small work of his, so one should refer to it.]

In at-Tirmidhee and other sources, is the hadeeth of Aboo Umaamah, may Allah be pleased with him, in which he says, ?The Messenger of Allaah - sallallahu alaihe wa-sallam - said: 'The excellence of the scholar over the worshipper is like my excellence over the lowermost of you. Indeed, Allaah, His Angels, the inhabitants of the heavens and earth, even the ant in its hole and the fish, supplicate for one who teaches good to the people'' [Related by at-Tirmidhee, 5/50. AI-Mundharee mentioned it in at-Targheeb wa at-Tarheeb 1/10 and he related from at-Tirmidhee that he said: "The hadeeth is hasan Saheeh". It has been declared saheeh by al-Albaanee, see Saheeh at-Tirmidhee, 2/343]

The aforementioned texts manifest the rank and status of Knowledge, and its great standing and importance. They also show the commendable effects and noble qualities in this world and the Hereafter, which are a consequence of knowledge, as well as the results they bear, such as humility and submission to the Laws of Allaah and compliance and adherence to His commands.

Thus, the scholar knows his Lord, his Prophet and the commands and boundaries set by Allaah. He distinguishes between that which Allaah loves and is pleased with, and that which He hates and rejects. Thus, he acts in accordance to the commands of Allaah with respect to that which he approaches and refrains from. This is true for the one who s given the tawfeeq towards acting upon that which He knows, if however the case is the opposite, his knowledge will be a curse for him.

Al-Aajurree states in the introduction to his book Akhlaaq al-Ulamaa, "Allaah, sanctified are His names, singled out those of His creation whom He loved and then guided them to eemaan. He further singed out from amongst the believers those whom He loved and favored them by teaching them the Book and Hikmah. He granted them the tawfeeq in the religion, taught them the explanation and favored them over the rest of the believers. This is the case in every age and place. Allaah elevated them with knowledge and adorned them with forbearance. Through them, the lawful is known from the unlawful, the truth from falsehood, the harmful from the beneficial, and the good from the bad.

Their virtue is enormous and their standing is great. They are the heirs to the Prophets and a pleasure to the eyes of the righteous. The fish in the sea seek forgiveness for them, the Angels lower their wings for them and they are second after the Prophets who will intercede on the (Day of) Resurrection. Their gatherings impart wisdom. Through their actions, the heedless are restrained and scolded.

They are the best of the slaves and are higher in rank than the zuhaad (i.e., ascetics). Their life is a treasure and their death is a calamity. They remind the negligent and enlighten the ignorant. Trouble and ill treatment is not expected or feared from them. By their fine instruction, the obedient ones dispute and by their eloquent sermon, the slack ones return. Everyone is in need of their knowledge... so they are the lamps for the servants, the landmarks of communities, the backbone of the ummah, and the sources of wisdom. They are the subject of Shaytaan?s rage. Because of them, the hearts of the people of truth come to life and the hearts of the people of deviation die.

Their similitude upon this earth is that of the stars; they guide one in the darkness of the land and sea. If the stars blacken out, people become confused and when the darkness unveils the stars, they see." [Ahklaaq al-Ulamaa, page 13 &14]

Al-Aajurree then related texts from the Book and Sunnah, as well as statements of the people of knowledge, which support what he mentioned.

Thus, knowledge possesses a lofty rank and a very high status. Knowledge has only been granted this great status, as it is a means to the greatest of all aims: that is the worship of Allaah alone, without any partner, and the establishment of Tawheed of Him in the required way.

Knowledge is therefore, not sought after in itself but for something else, [Publisher?s Note: From a more detailed discussion of this issue refer to Adorning Knowledge with Actions by Shaykh Husayn al-?Awaayishah. (Al-Hidaayah Publishing and Distribution, UK, 1999)] and that is action. Consequently, every type of knowledge within the Sharee?ah that the law of Islam calls for is demanded because it is a means to the worship of Allaah and for no other reason. This is proven by the following facts:

The first: The sharee?ah has not brought anything but worship, this is the reason behind the dispatching of the Prophets (?alayhim as-salaam). Allaah says: - "O Mankind! Worship your Lord..." [Soorah al-Baqarah (2):21]

Allaah says:

"Alif Laam Raa. (This is) a Book, the aayaat whereof are perfected, and then explained in detail from One who is All-Wise and Well-Acquainted, that you worship none but Allaah...?? [Soorah Hood (11):1-2]

Allaah says:

"And We did not send any messenger before you but We inspired him (saying),?None has the right to be worshipped but I, so worship Me (alone)" [Soorah al-Anbiyaa (21):25]

Allaah says:

"Verily We have sent down the Book to you in truth. So, worship Allaah by making your religion sincerely for Him alone. Surely, to Allaah alone belongs the sincere religion?" [Soorah az-Zumar (39):2-3]

Likewise, there are so many other aayaat that cannot easily be enumerated without some effort. They all point towards the fact that the intention behind knowledge is worship of Allaah and to direct all acts of worship and obedience to Him.

The second: The evidences that indicate the spirit of knowledge to be action and that without action, knowledge is bare and of no benefit. Allaah has said:

"...It is only those who have knowledge amongst His slaves who fear Allaah..." [Soorah al-Faatir- (35):28]

Allaah says:

"Is one who is obedient to Allaah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say,? Are those who know equal to those who know not?? It is only people of understanding who will remember." [Soorah az-Zumar (39):9]

These and other evidences show that knowledge is a particular type of means and is not in the view of the Sharee?ah, sought after in itself. It is none other than the way to action, Furthermore, all the reports related on the excellence of knowledge are only established from the perspective that the person is obliged to act upon this knowledge.

It is of common fact that the best branch of knowledge is knowledge of Allah. Nevertheless, this knowledge is not regarded a virtue for it?s holder unless he remains true to its dictates and that is (to actually possess) eemaan in Allaah.

The third: The severe warnings, threats and harsh reprimands mentioned in the texts of the Sharee?ah for the one who does not act in accordance to hits knowledge. The fact that the scholar will be questioned on what he did with his knowledge, and that it will be a source of grievance, regret and (the) curse (of Allaah) for the one who does not act upon it.

Allaah says: -

"Do you enjoin righteousness upon the people and forget yourselves (to practice it) whilst you recite the scripture? Have you then no sense?" [Soorah al-Baqarah (2):44]

Allaah says:

"O you who believe! Why do you say that which you do not do? Most hateful it is with Allaah that you say that which you do not do." [Soorah as-Saff (61):2-3]

Allaah says relating what Shu'ayb declared to his community:

"...I wish not to contradict you and do that which I forbid you. I only desire reform as far as I am able to do so, and my tawfeeq cannot come about except by Allaah. In Him I trust and Unto Him I repent." [Soorah Hood (11):88]

There are many other texts of this nature. In addition, there exists numerous reports from the Salaf on this issue; they are of great benefit and sublime value, scholars have related and passed on these reports in their works. [Refer to some of these statements in al-Khateeb al-Baghdaadee's work, Iqtidaa' al'llm al-'Amal and the treatise by al-Haafidh Bin 'Assayer, Dhamm man laa ya'mol bi 'Ilmih. Both works are published.]

Shaykh al-Islaam lbn Taymiyyah states: "...this is why it is said, 'Knowledge is of two types: knowledge in the heart and knowledge upon the tongue. The knowledge in the heart is the beneficial knowledge and the knowledge upon the tongue is the proof of Allaah upon His slaves' [This is a statement of al-Hasan al-Basree, may Allaah have mercy upon him, and it is recorded by ad-Daarimee (1/102). Shaykh al-Islaam mentioned this in al-Fataawa and attributed it to al-Hasan, see: 7/23] ? so the faqeeh whose heart has acquired understanding and enlightenment is not like the khateeb who addresses with his tongue. The heart may attain great matters of knowledge and understanding and its occupier may not speak of it to anyone. Similarly, one may speak about many issues concerning the heart and its states and the person may be at the same time void and bare of such matters." [Dar' at-Ta'aarud 7/453-454]

By what has preceded, one can now comprehend the rank and status knowledge possesses as well as its immense benefits and returns. One can apprehend the powerful effect it has on the strength and steadfastness of eemaan, and the fact that it is the greatest cause for the increase, growth and strength of eemaan. This holds true for the one who acts in accordance with this knowledge.

In fact, actions themselves differ, with respect to their increase, decrease, acceptance and rejection, in proportion to their agreement and conformity to knowledge. Ibn al-Qayyim, may Allaah have mercy upon him, mentioned this: "Actions differ with respect to acceptance and rejection in proportion to their agreement or opposition to knowledge. Thus, the action that conforms to knowledge is the acceptable type, whereas, the action that opposes knowledge is the rejected type. Knowledge is the scale and it is the criterion." [Miftaah Daar as-Sa'aadah, page 89]

He also said: "Any knowledge or action that does not increase eemaan in strength is diseased..." [Al-Fawaa'id, page 162]

The increase of eemaan brought about by knowledge is achieved in many ways: to travel in search of knowledge; to sit with people of knowledge in their gatherings; to study issues of knowledge in company; to increase in knowledge of Allaah and His Sharee'ah; to practice what one learns and as for those who acquire knowledge, there is a reward. These are some of the ways in which eemaan increases as a result of knowledge and its attainment.

As for the branches of sharee'ah knowledge that can cause an increase of eemaan, they are abundant. The following is a summarized selection of them:

i. Reciting the Noble Qur'aan and Contemplating on it

This is one of the greatest branches of knowledge that can lead to the increase, stability and strengthening of eemaan.

Allaah has revealed His lucid Book to His servants as a source of guidance; mercy, light and glad tidings and as a remembrance for those who remember.

Allaah says:

"And this is a blessed Book that We have sent down, confirming that which came before it." [Soorah al-An'aam (6):92.29]

Allaah says:

"And this is a blessed Book that We have sent down, so follow it and fear (Allaah), that you may receive mercy." [Soorah al-An'aam (6):155]

Allaah says:

"Certainly, we have brought to them a Book, which we have explained in detail, upon knowledge, as a guidance and a mercy to a people who believe." [Soorah al-A'raaf (7):52]

Allaah says

"...And We have sent down to you the Book, as a clarification of everything, a guidance, a mercy and as glad tidings for the Muslims" [Soorah an-Nahl (16):89]

Allaah says:

"(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember." [Soorah Saad (38):29]

Allaah says:

"Verily, this Qur'aan guides to that which is most just and right, and gives glad tidings to the believers who work righteous deeds, that they shall have a great reward." [Soorah al-Israa (17):9]

Allaah says:

"And We send down of the Qur'aan that which is a healing and a mercy to those who believe, and it increases the oppressors in nothing but loss." [Soorah al-Israa (17):82]

Allaah says:

"Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful." [Soorah Qaaf (50):37]

These noble aayaat contain mention of the excellence of the Noble Qur'aan, the Book of the Lord of the Worlds. The fact that Allaah made it blessed and a guidance for the worlds. He placed within it a cure for illnesses, especially, the illnesses and diseases of misconceptions and desires of the heart. He made it a source of glad tidings and mercy for the worlds and as a form of remembrance for those who remember. He made it a guide towards that which is most just and upright, and He mentioned aayaat and threats by which they may fear or would cause them to remember and reflect.

Thus, one who reads the Qur'aan, and ponders and reflects over its aayaat finds within it such knowledge and learning, which strengthen, increase and develop his eemaan. This is because he will come across within the discourse of the Qur'aan, a King, who possesses all dominion, for whom alone, is all praise. The reigns of all affairs are in His hand alone, they emanate from Him and return to Him. He has ascended above His throne and not a single secret in the regions of His dominion escapes Him.

He is aware of what is in the souls of His slaves, fully cognizant of their hidden and public deeds. Solely, He disposes of the affairs of the Kingdom.

He hears and sees, gives and withholds, rewards and punishes, and honors and abases. He creates and sustains, and gives life and causes death. He decrees, executes and disposes.

He invites His servants and directs them towards what constitutes their happiness and success. He entices them towards this, and warns them of what will cause their ruin.

He introduces Himself to them by His names and attributes. He woos them with His favors and blessings and reminds them of His favors upon them. He commands them with what entitles them to the completion of such favors and blessings and warns them of His vengeance. He reminds them of the honor He has prepared for them if they obey Him, and of the punishment He has prepared for them if they disobey Him.

He informs them of how He handles His awliyaa' and His enemies, and of the outcome of both. He praises His awliyaa' for their righteous actions and fine qualities. He censures His enemies for their bad deeds and distasteful characteristics.

He puts forward parables and provides numerous types of proofs and truths. He replies to the misconceptions of His enemies with the finest of answers. He gives credit to the truthful and denies the liar. He speaks the truth and guides towards the path.

He invites to the abode of peace and safety (i.e., Paradise). He mentions its description, its beauty and its bliss. He warns against the abode of destruction (i.e., the Hellfire re). He mentions its torment, its ugliness and its pains.

He reminds His slaves of their necessity towards Him, their dire need of Him, and that they can never be independent of Him ever for the blink of an eyelid. He informs them that He can dispense of them and of all creation, and that He Himself is the Rich and is not dependent on anything, whereas, everything besides Him is inherently in need of Him.

He makes known to them, that no one attains an atom's worth or more of good except by His Favor and Mercy, and that no one attains an atom's worth or more of bad except by His justice and wisdom. One witnesses from His speech, His reproach of His beloved in the most gracious of ways and despite that, He dismisses their mistakes and forgives their slips. He accredits their excuses, rectifies their corruption, defends and protects them. He is their victor, their guardian over their welfare and the one who delivers them from all difficulties. He is the One who will keep His promise to them, He is their only patron and protector. He is their true patron and protector and their victor over their enemies. How fire a patron and victor He is!

Hence, the servant never ceases to benefit from reflecting on the Book of Allaah. His heart bears witness to such types of knowledge that increase his eemaan and strengthen it.

How can this not be so? When he finds within the Qur'aan, a King who is glorious, merciful, generous and beautiful; this is His standing.

So how can he not love Him, compete to attain a nearness to Him or use up his energy in trying to show love for Him?

How can He not be more beloved to him than anything else? How can he not prefer His pleasure to anyone else's pleasure?

How can he not be attached to His remembrance? How can his love for Him, his desire to meet Him and feeling close to Him not be his nourishment, strength and medicine, in that if he were to be bereft of this, he would become corrupt and ruined and would not benefit from his life? [Refer to al-Fawaa'id of Ibn al-Qayyim, pages 58-60]

Al-Aajurree, may Allaah have mercy upon him, said: "Whoever contemplates His words, will know the Lord and he will know of His great power and capability, His immense favor upon the believers, and of the obligation upon himself to worship Him.

Accordingly, the person imposes this duty upon himself thereby being on his guard against that which his Generous Patron and Protector has warned of and coveting that which He has made desirous.

Whoever is of this description when reciting the Qur'aan or when listening to it when recited by another, the Qur'aan will be a cure for him. He becomes rich without money, he attains power and strength without kinsfolk and finds intimacy in that which others feel alienation towards.

His desire when opening a Soorah for recitation will be, ?when will I accede to the admonition contained within what I recite?' and his desire will not be, ?when will I complete this Soorah?'

His aspiration is none other than, 'When will I understand what Allaah is addressing me with? When will I restrain (from committing sins)? When will I take heed?'

This is because reciting the Qur'aan is worship and it is not to be done so in a state of heedlessness, and Allaah is the one who grants the tawfeeq towards that?" [Akhlaaq Hamlah al-Qur'aan, by al-Aajurree, page 10]

For this reason, Allaah, the Generous, orders His servants and encourages them to ponder over the Qur'aan, Allaah says:

"Do they not then contemplate on the Qur'aan? Had it been from other than Allaah, they would surely have found therein much contradiction." [Soorah an-Nisaa' (4):82]

He says:

"Do they not then contemplate on the Qur'aan, or are there locks upon their hearts?" [Soorah Muhammad (47):24]

Allaah proclaims that He only revealed the Qur'aan so that its aayaat would be pondered over, He says:

"(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember." [Soorah Saad (38):29]

Allaah also explains that the reason behind the lack of guidance for the one who deviates from the straight path is his disregard for reflecting on the Qur'aan and being too proud to listen to it, He says:

"Indeed, My aayaat used to be recited to you, but you used to turn back on your heels. With haughtiness, you talked evil about it (i.e., the Qur'aan) throughout the night. Have they not then pondered over the Word (i.e., the Qur'aan) or has there come to them what had not come to their fathers of old?" [Soorah al-Mu'minoon (23):66-68]

He mentions of the Qur'aan that it increases the believers in eemaan if they read it and contemplate on its aayaat, Allaah says:

"The believers are none other than those whose hearts feel fear when Allaah is mentioned. When His aayaat are recited to them, they (i.e., the aayaat) increase them in their eemaan and upon their Lord (alone), they rely." [Soorah al-Anfaal (8):2.36]

Allaah relates about the righteous amongst the Ahl al-Kitaab, that when the Qur'aan is recited to them they fall upon their faces in humble prostration and in a state of weeping, and that it increases them in humility, eemaan and submission. Allaah says:

"Say, 'Believe in it (i.e., the Qur'aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, they fall upon their faces in humble prostration, and they say:" How perfect is our Lord! Truly, the promise of our Lord will be fulfilled:' They fall upon their faces weeping and it adds to their humility." [Soorah al-Israa' (17): 107- 109]

He also informs that if He were to send down the Glorious Qur'aan upon a mountain, it would humble itself and rupture because of the fear of Allaah. He made this as a parable for the people to demonstrate to them the greatness of the Qur'aan. He says:

"Had We sent down this Qur'aan on a mountain, you would surely have seen it humbling itself and rending asunder out of fear of Allaah. Such are the parables that We put forward to mankind that they may reflect." [Soorah al-Hashr (59):21]

He described the Qur'aan as being the best of speech, parts of it resembling other parts and He repeated some of it so that it would be understood. He mentioned that the skins of the righteous shiver in fear and hope when they hear the Qur'aan. He says:

"Allaah has sent down the best speech, a Book, its parts resembling each other in goodness and truth, oft repeated. The skins of those who fear their Lord shiver from it. Thereafter, their skin and hearts soften to the remembrance of Allaah. That is the guidance of Allaah. He guides with it whom He pleases and whomever Allaah sends astray, has no guide whatsoever." [Soorah az-Zumar (39):23]

Allaah censures the believers for their lack of humility when listening to the Qur'aan and He cautions them to not resemble the disbelievers in this regard. He says:

"Has not the time come for the hearts of those who believe to be affected by Allaah's reminder (i.e., the Qur'aan) and of the truth that has been revealed, and not to be like those who had been given the Book before, whereby the term was lengthened for them and their hearts became hard and many of them are rebellious." [Soorah al-Hadeed (57): 16]

These aforementioned aayaat contain the clearest indication of the importance of the Qur'aan, the required attention that has to be paid to it, its powerful effect upon the hearts, and that it is the greatest matter that increases eemaan, especially, if the recitation is performed upon contemplation, reflection and on trying to understand its meaning.

Ibn al-Qayyim, may Allaah have mercy upon him, says: "In short, there is nothing more beneficial for the heart than reading the Qur'aan with contemplation and reflection. The Qur'aan encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur'aan that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart.

If people were to possess a realization of what recitation of the Qur'aan with contemplation contains, they would devote themselves to it at the expense of anything else. When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur'aan with contemplation and reflection is better than reciting the Qur'aan to completion without any contemplation or reflection. It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur'aan ..." [Miftaah Daar as-Sa'aaadah, page 204]

Muhammad Rasheed Ridaa states: "Know that strength of religion and culmination of eemaan and certainty does not come about except by reading the Qur'aan very often and listening to it upon contemplation with the intention of being guided by it and to act on its commands and prohibitions. The correct and submissive eemaan increases, strengthens, develops and its effects such as righteous actions and abandonment of disobedience and corruption, all arise in pro-portion to the contemplation of the Qur'aan. It also decreases and weakens in proportion to not contemplating on the Qur'aan.

Most of the Arabs only believed when they heard the Qur'aan and understood it. They did not conquer the lands, inhabit cities, nor did their population grow and their power become greater except because of the Qur'aan's effective guidance.

Furthermore, the nobles of Makkah who opposed and stood in enmity, strove against the Prophet and tried to prevent him from conveying the message of his Lord by stopping him from reciting the Qur'aan to the people:

"And those who disbelieve say, 'Do not listen to this Qur'aan and make noise in the midst of it (being recited) so that you may overcome ?'" [Soorah Fussilat (41):26.40]

The weakness of Islaam since the Middle ages up to the point where most of its empire disappeared is only so because of the abandonment of the contemplation of the Qur'aan, of reciting it and acting by it." [Mukhtasar Tafseer al-Manaar, 3/170]

Thus, the Noble Qur'aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase.

It increases the eemaan of the slave in many diverse ways. Ibn as-Sa'dee says: "It increases it in many ways. Indeed, as for the believer, by simply reciting the aayaat of Allaah and becoming acquainted with the truthful information and fine rulings present within it, he attains an abundant goodness from the affairs of eemaan. How will it then be if he contemplates on it proficiently and understands its aims and secrets?" [At-Tawdeeh wa al-Bayaan li Shajarah al-Eemaan, Page 27]

However, one must know that the increase of eemaan that arises from the recitation of the Qur'aan does not happen unless one concentrates on understanding the Qur'aan, applying it and acting by it. The case is not that he simply reads it without understanding or contemplation, as many people who read the Qur'aan will find it to be their adversary and opponent on the Day of Judgment.

It has been affirmed on the Prophet - sallallahu alaihe wa-sallam - that he said: "Verily, Allaah raises up a people with this Book and He abases others." [Related by Muslim, 1/559] It has also been affirmed that he (- sallallahu alaihe wa-sallam -) said: "... and the Qur?aan is either a proof for you or against you." [Related by Muslim, 1/203]

So it is a proof for you and it increases your eemaan if you act by it or it is a proof against you and it decreases your eemaan if you neglect it and do not observe its boundaries.

Qatadah stated: "Not a single person sits down with this Qur'aan except that he then rises with either some increase or decrease." [Related by Ibn al-Mubaarak in az-Zuhd, page 272, al-Aajurree in Akhlaaq Hamlah al-Qur'aan, page 73, al-Marwazee in Qiyaam al-Layl, Page 77 of the concise version. Al-Baghawee mentioned it in his Tafseer, 3/133]

Al-Hasan al-Basree says in clarifying the meaning of contemplating the Qur'aan: "... However, by Allaah, it is not by memorizing its letters and neglecting its boundaries. To the extent that one of them says, ?I recited the whole Qur'aan and did not miss out a single letter!? and by Allaah, he missed out the whole of the Qur'aan: no Qur'aan is seen in his character or deeds! To the point that one of them says, ?Verily I can recite a Soorah with a single breath!? By Allaah, these are not recites or scholars, they are not wise or pious. Whenever the recites are of this type, may Allaah not increase their like amongst the people!" [Related by 'Abdur Razzaaq in his Musannaf 3/363, Ibn al-Mubaarak in az-Zuhd, page 274, al-Aajurree in Akhlaaq Hamlah al-Qur'aan, page 41, and al-Marwazee in Qiyaam al-Layl, Page 76 of the concise version]

May Allaah have mercy upon al-Hasan. I wonder as to what he would say if he witnessed the recites of our present time? Recites, who have been infatuated with being melodious, with correctly pronouncing the letters and flowering them, whilst they squander and neglect the limits.

In fact, the ears of the people when listening to the Qur'aan, also turn to the pronunciation of the words and the melody whilst neglecting to hearken or to contemplate on the word of Allaah.

In any case, there is no objection whatsoever to the tajweed of the Qur'aan, to recite it slowly and melodiously, and to render it in a fine way. The objection however, is in over burdening oneself and being obstinate in pronouncing the letters without paying any regard or attention to establishing the commands that were the reason for the revelation of the Qur'aan. To the extent that you do not see in many of them the fear brought about by the limits of Allaah, indeed, nor do you see within them application of the Qur'aan in character or deed.

You find a reciter amongst them, who has memorized the Qur'aan and who correctly pronounces the letters, shaving his beard or lengthening his lower garment. In fact, he may neglect performing prayer in its totality or in congregation, and other such sinful acts, to the extent that one of them - and Allaah's help is sought - opened a music party for an immoral woman with aayaat of the Noble Qur'aan. He recited as an introduction to her singing, aayaat from the Noble Qur'aan!

The speech of our Lord is too great to be dishonored by the likes of such. It suffices me to repeat what al-Hasan, may Allaah have mercy upon him, said, 'Whenever the reciters are of this type, may Allaah not increase their like amongst the people!'

Ibn al-'Arabee mentioned, when describing the reciters of his time being preoccupied with reciting the words of the Qur'aan accurately while neglecting its rulings, and taking it up as a profession when the Qur'aan was only revealed to be acted by: "... but when this recitation became a profession, they beautified it and vied with it, spent their life - without any need for them - on it. One of them dies and he was able to raise the Qur'aan in speech as a pot is raised but he broke its meanings as a vessel is broken. Thus, he was not consistent with any of its meanings." [Al-'Awaasim min al-Qawaasim 2/486,within the book Aaraa' Abee Bakr Ibn al-'Arabee al-Kalaamiyyah by 'Ammaar at-Taalibee]

Hence, the Muslim must learn how to derive benefit from the Qur'aan before he begins to recite it in order for its benefit to be achieved. Ibn al-Qayyim, may Allaah have mercy on him, mentioned in this respect a principle that is of great standing and enormous benefit. It is, "if you want to attain benefit from the Qur'aan, bring your heart together upon reciting or listening to it, and divert your hearing to it, and be present in front of it, in the manner of one who is present and spoken to by the One who spoke it, How perfect He is" [Al-Fawaa'id, page 5. Also, refer to al-Fataawa of Ibn Taymiyyah, I 6/48-51 and 7/236-237]

Whoever applies this principle and traverses upon this methodology when reciting the Qur'aan or when listening to it, will succeed with both knowledge and action. His eemaan will increase and it will establish itself like towering mountains, and Allaah is the One who is asked to give us the tawfeeq towards that and every good.

Furthermore, contemplation and reflection over the aayaat of Allaah are of two types: "Contemplation over it to arrive at the intended meaning of the Lord and contemplation over the meanings of what Allaah called His servants to reflect on. The first is contemplation over the Qur'aanic evidence and the second is contemplation over the witnessed evidence. The first is contemplation over His aayaat that are heard (i.e., the Qur'aan) and the second is contemplation over His aayaat that are witnessed (i.e., the universe and what it contains)." [Miftaah Daar as-Sa'aadah, page 204] This was stated by lbn al-Qayyim.

The discussion mentioned here centers on the contemplation of Allaah's aayaat that are heard. As for reflection on His aayaat that are  seen and witnessed, discussion on this will follow shortly by the will of Allaah.

ii. Knowledge of Allaah's Most Beautiful Names and Most Exalted Attributes

The knowledge of the names of Allaah and His attributes that are mentioned in the Book and Sunnah, which signify Allaah's absolute perfection from all angles, is one of the greatest