Certainty of Faith and Indifference about Worldly Matters

Certainty of Faith and Indifference about Worldly Matters

By Dr. Jasser Auda

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

In his well-known book, “Al-Hikam (Words of Wisdom)”, Sheikh Ahmad Ibn `Ataa'illah As-Sakandari (rahimahullāh) says:

“If the light of deep faith shines on you, you will see the Hereafter before journeying to it, and you will see the trappings of this world vanishing before your eyes.”

The journey to Almighty Allah in this life is much shorter than the journey to Him in the afterlife. One should not forget that death is a reality for all of us. All humans, believers and disbelievers, agree that death is the definite end of this life.

The Prophet Sallallāhu ‘alayhi wasallam) warned us against striving only for this world. Again, this does not mean that we neglect our worldly affairs under the pretext that we are devoting our life to the Hereafter. What the Prophet Sallallāhu ‘alayhi wasallam) meant is that we should not forget the Hereafter.

The Prophet (Sallallāhu ‘alayhi wasallam) is reported to have said: “Whoever wakes up and this world is his main concern, Allah will make him scattered and shattered, and he will feel a sense of panic and loss, and he will get nothing of this world except that which was already decreed for him. But whoever gets up and is mostly concerned about the Hereafter, Allah will cause him to feel focused and content, and will give him a feeling of being independent, and worldly gains will come to him willingly or unwillingly.” (Recorded by At-Tirmidzi)

In another hadith on the authority of `Abdullah Ibn `Umar, (radiyallahu ‘anhu) narrated, who said:

The Messenger of Allah, (Sallallahu `alayhi wasallam) took me by the shoulder and said: “Be in this world as though you were a stranger or a traveler (wayfarer.)” 

And Ibn `Umar (radiyallahu`anhu) used to say: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness and from your life for your death."

[Recorded by Al-Bukhari]

When you open your eyes in the morning, ask yourself: What is the first thing that comes to my mind? What is my goal? Is it the Hereafter? Is it about Allah? If it is the case, Allah will grant you contentment and cause this worldly life to come to you despite of your indifference about it.

On the other hand, if one opens his eyes in the morning thinking of so-and-so or such-and-such of the world, even it were lawful, the Prophet (Sallallāhu ‘alayhi wasallam)  says about this person that Allah will make him scattered and shattered. This means that he will not be satisfied with whatever he gains and achieves. Rather he will always feel that he is still suffering poverty and need, and his greed will be endless.

The question now is: How can we reach the level of thinking of the Hereafter? How to always call it to our minds? The Sheikh (rahimahullāh) is linking our remembrance of the Hereafter with our certainty of faith. He says that the more our certainty of faith increases, the more we will care about the Hereafter. He sums up this meaning in this word of wisdom:

"If the light of deep faith shines on you, you will see the Hereafter before journeying to it, and you will see the trappings of this world vanishing before your eyes".

Furthermore, Ibn `Ataa' (rahimahullāh) links certainty of faith to the remembrance of the Hereafter. And how can we reach certainty of faith? The answer comes from the book of Allah:

“And worship your Sustainer till certainty of faith comes to you.” (Al-Hijr 15: 99)

The Prophet's companions experienced this feeling when they studied the Qur’an and worshipped Allah. It is reported that one of the Companions said:

“When we sit with the Prophet (Sallallāhu ‘alayhi wasallam) and discuss matters of faith, it is as if we see heaven and hell with our eyes.” (Recorded by Ibn Majah)

Again, this does not mean that we isolate ourselves and renounce this worldly life. This is a wrong understanding which leads to wrong practices of the issue of remembering the Hereafter. Indifference about this life does not mean to renounce the world; it only means to be aware of the afterlife on a spiritual level. This is how a balance could be achieved.

“Exult not in your wealth, for, verily, Allah does not love those who exult [in things vain]! - Seek instead, by means of what Allah has granted you, the good of the life to come, without forgetting your own rightful share in this world; and do good as Allah has done good to you; and seek not to spread corruption on earth: for, verily, Allah does not love the spreaders of corruption!” (Al-Qasas 28: 76-77)

Then, Ibn `Ataa (rahimahullāh) says: "And you will see the trappings of this world vanishing before your eyes". This world is in a continuous state of vanishing. Al-Hasan al-Basri (rahimahullāh) once said: "Son of Adam! You are nothing but a number of days; whenever each day passes then part of you has gone".

In addition to this, Ibn `Ataa' (rahimahullāh) reveals that if you have deep belief in the Hereafter, you would see this world vanishing before your eyes. This will make you indifferent about it and its pleasures, and will draw you nearer to the Hereafter. We are in much need of this proper understanding because we always forget the Hereafter and do not think about death.

The Prophet (Sallallāhu ‘alayhi wasallam) saw some Companions praising a man because of his good deeds. The Prophet Sallallāhu ‘alayhi wasallam) asked them if he used to remember death. They said: We did not hear him mentioning death. Then the Prophet (Sallallāhu ‘alayhi wasallam) said:

"Your friend is not there". 

This means that he will not reach the high degrees of Paradise because he did not remember death, as remembering death makes one ready for the Hereafter.

Striving solely for this world leads to losing in both lives, whereas remembering the Hereafter makes us successful in both lives. Almighty Allah says:

“If one desires the rewards of this world, [let him remember that] with Allah are the rewards of both this world and the life to come: and Allah is indeed all-hearing, all-seeing.” (An-Nisā’ 4: 134)

There is no harm if we care for the enjoyment of this life. But life should remain in our hands not in our hearts. This is the correct definition of zuhud (indifference about this world), i.e., to hold this world and its pleasures in your hand, but not letting it into your heart.

‘Ali Ibn Abu Talib (radiyallāhu‘anhu) reported: When the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) was in Solah, Rasulullah (Sallallāhu ‘alayhi wasallam) used to supplicate towards the end of prayer after Tashahhud and before the concluding Taslim: “Allāhumma ighfir li ma qaddamtu, Wa ma akhkhartu (O Allāh! Forgive me what I have done in the past, and what I will do in the future),Wa ma asrartu, Wa ma ‘alantu (and those I have committed in secret as well as those I have done openly),Wa ma asraftu, (and where I have transgressed all bounds,)Wa ma anta a’ lamu bihi minni. (as well as those things about which You are more knowledgeable.)Antal-muqaddimu, Wa antal-muakhkhiru (You alone send favours to whomever you will; and you alone defer it to whomever as you will).Lā ilāha illa anta (None has the right to be worshipped but You.).” [This is recorded by Muslim; Abu ‘Awanah, Abu Dawud (760)].

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Allahumma-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabānnār (O Allah! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

And Allāh Almighty Knows best.

[Excerpted with minor modification from “Ibn `Attaa’ Words of Wisdom (20): Certainty of Faith and Indifference about World, a commentary by Dr. Jasser Auda”, Tuesday, 27 December 2011, Via On Islam]

The Muslim's on Worldly Matters

Hadith 40 :The Muslim's Attitude Towards The Worldly Matters

By Imam An-Nawawi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu`alayhi wasallam is His Messenger.

On the authority of `Abdullah Ibn `Umar, (radiyallahu ‘anhuma) narrated, who said:

The Messenger of Allah, (Sallallahu `alayhi wasallam) took me by the shoulder and said: “Be in this world as though you were a stranger or a traveler (wayfarer.)”

And Ibn `Umar (radiyallahu`anhu) used to say: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening. Take from your health (a preparation) for your illness and from your life for your death."

[Recorded by Al-Bukhari]

Background

There are so many verses in the Qur'an that make comparisons between the worldly life and the Hereafter. The priority and emphasis is made on the Hereafter where it is described as the real life and the worldly life as a life of nothing but entertainment and amusement.

Allah says: “And the worldly life is not but amusement and diversion but the home of Hereafter is best for those who fear Allah. Will you not then reason?” [Surah Al-An'am, 6:32]

And in ayat “And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter - that is the [eternal] life, if only they knew.” [Surah Al-'Ankabut, 29:64],

The same meaning is also expressed in other ayahs such as:

“[This] worldly life is only amusement and diversion. And if you believe and fear Allah, He will give you your rewards and not ask you for your properties” [Surah Muhammad, 47: 36],

“For them who have done good is the best [reward] and extra. No darkness will cover their faces, nor humiliation. Those are companions of Paradise; they will abide therein eternally” [Surah Yunus, 10: 26],

“And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability. Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.” [Surah Al-Kahf, 18: 45-46],

“O mankind, indeed the promise of Allah is truth, so let not the worldly life deludes you and be not deceived about Allah by the Deceiver.” [Surah Fatir, 35:5],

“But you prefer the worldly life. While the Hereafter is much better and more enduring.” [Surah Al-A'la, 87: 16-17], and

“Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished. But whoever desires the Hereafter and exerts the effort due to it while he is a believer - it is those whose effort is ever appreciated [by Allah].” [Surah Al-Isra', 17: 18-19]

In all of the above mentioned ayahs, Allah draws the attention of the believers toward the Hereafter to remind them that it is the final destination and the real life and enjoyment of the believers. Allah also comments on this life as nothing but amusement and diversion. It is a life of a test and trial. It is a life used as a means of getting us forward to the Hereafter.

In Islam there is no nullification of life as some people may misunderstand. There is a balance and adjustment between this life and the Hereafter. There should be no polarization or what Islam is - rahbanah or extremism. There should be no conflict between this life and the next life. There is a kind of moderate conception about this life and the Hereafter. Islam also makes it an obligation that the believers cultivate the earth and make it as an amanah for them to establish the Islamic civilization which is based on Tawhid, good morals and values. This civilization is guided by revelation. This is considered an obligation.

Furthermore, The Concept of 'Ubudiyyah (Worshipping Allah) is a comprehensive concept where everything we do in this life, if it is guided by revelation and is done with a good intention, becomes a form of worship even though it is a worldly matter. If the thing is done in accordance with the teachings of shari'ah and the main guidelines of revelation, then there will be the adjustment and the harmony between this life and the Hereafter. The Muslim's life in this world and the Hereafter should be in total submission and devotion to the will of Allah. The Muslim should establish a good life, improve his way of life and aim for the Hereafter at the same time. By doing so, he is obeying Allah, being guided by His guidance and instructions. He will still enjoy this life but at the same time whatever he does will be recorded by Allah as his good deeds. Consequently, he will get the pleasure of Allah.

Lessons

The hadith starts with `Abdullah ibn `Umar, (radiyallahu ‘anhuma), saying: "The Messenger of Allah, (Sallallahu `alayhi wasallam) took me by the shoulder and said." Here we can learn many lessons as teachers and educators. We have to show care and attention to our audience if we want to be good educators or teachers. This can be achieved in many different ways. The Prophet, (Sallallahu `alayhi wasallam) used to follow different approaches when dealing with his audience. Sometimes he called upon the name of a certain person and in other times, like in this hadith, he gets closer to the person he is speaking to by putting his hand on his shoulder.

Sometimes the Prophet, (Sallallahu `alayhi wasallam) will start his advice or teaching with a statement that attracts the attention of the audience. For example, we can see this in a previous hadith No: 19) that has been said on the authority of Ibn 'Abbas (radiyallahu`anhu), when the Prophet, (Sallallahu `alayhi wasallam) said "O young man, I will teach you some words (of wisdom)." Sometimes the Prophet, (Sallallahu `alayhi wasallam), used the questioning style as we saw in a number of previous hadiths. The questioning style plays a significant role in conveying the message and attracting the attention of the audience. The Prophet, (Sallallahu `alayhi wasallam) asks the question where the answer to that question is only known to him. The audience and the addressee will be more keen and motivated to know the answer.

In general, the Prophet, (Sallallahu`alayhi wasallam) used all of these approaches or means to show care to the addressee, to attract their attention, and also to stress or emphasize the meaning he wanted to convey. This is also sometimes achieved by repeating what he says. Sometimes he would draw diagrams (e.g. a circle or a square) on the ground. Other times he would use analogy to clarify or simplify a certain concept. All of the above mentioned ways can be adopted as techniques for educating.

The Prophet, (Sallallahu`alayhi wasallam) tells the believers how to deal with this life, and as usual he offers his audience with more than one choice. In this hadith, the Prophet, (Sallallahu`alayhi wasallam) is giving two choices or levels with regards to living in this world:

1. To Be As a Stranger

This is usually the easier choice. The Prophet, (Sallallahu`alayhi wasallam) used the analogy 'to be as a stranger' because, as Ibn Rajab (rahimahullāh)  points out, the stranger is usually prepared to eventually go back to his original place or home town. His heart will always long for his home. His main concern will be to be in preparation to do whatever possible and beneficial for returning. A stranger does not look like the other people in his current environment - he is different. Similarly, the believer should be different from those who only care about this life and worldly matters. He should rid himself of the yearning for this materialistic world, a world where some people do not care about the spiritual aspects and the Hereafter. As believers, we should be different from the 'people of this world'.

Ibn Al-Qayyim (rahimahullāh), a famous Muslim scholar, says: A Muslim is a stranger amongst the disbelievers and the Mu’min is a stranger amongst the Muslims, and the Muhsin is a stranger amongst the Mu’mins. This means that there are different levels of being a stranger: the lowest level is Islam, the second level is Iman and the third level is Ihsan. (Refer to Hadith No: 2)

2. To Be a Traveler or Wayfarer, Traveling Along a Path

This is a higher level than the stranger. The traveler is always traveling day and night without stopping; He is heading towards his final destination. Even if he stops for a while, this is to provide himself with the needed power to continue his journey and to go farther until he achieves his main objective. A stranger might obtain and keep more things than he actually needs but the traveler takes as little as possible in terms of luggage or other things. Similarly, the believer who is in such a situation has a main objective or concern - and that is not to take more than what he needs (i.e. he should not be weighed down with materialistic things or wealth).

Another thing is the traveler needs to know that he is traveling on the right path, the straight path. For this, he needs to obtain the right knowledge (‘ilm). He also needs good, helpful companions to help him on his way.

Some scholars ask how a person would be contented with this life where the day distorts the month and the month distorts the year and the year will distort the age. That is how this person will be satisfied with this life if his age will lead him to his final destination and his life will lead him to death. One scholar said when a person looks back at his life since his awareness of this life until this moment; it will seem like a blink of an eye. What remains for the rest of his life is also like that 'blink of an eye'. If that is the case, the person should be careful and wise up.

Ibn 'Umar (radiyallahu ‘anhu) says: "When evening comes, do not expect (to live till) morning, and when morning comes, do not expect (to live till) evening." This saying is like an explanation to the hadith. Al-Bukhari mentions it because the Prophet, (Sallallahu ‘alayhi wasallam) is talking to Ibn 'Umar.

If one still did not understand the message, Ibn `Umar (radiyallahu `anhuma) continues by saying: "Take from your health (a preparation) for your illness, and from your life for your death." This means that today you may be healthy, but you never know about the future. It is then wise and better to perform good deeds and to be closer to Allah now before being unhealthy or before dying. This meaning has been stressed by the Prophet, (Sallallahu `alayhi wasallam) in other hadiths where he asks us to utilize our time and to do beneficial things whether in this life or in the Hereafter. We can relate to Imam Nawawi's other hadiths that have been previously mentioned in which certain charitable acts have been emphasised.

The Impact of This Hadith on the Life of Muslims

1.   To increase the sense of responsibility in terms of our duties towards Allah, the Prophet, (Sallallahu ‘alayhi wasallam) relatives, and the community members.

2.   To motivate the Muslims to enjoin what is good and to forbid what is evil.

3.   To be closer to Allah at all times.

4.   To minimise weaknesses, shortcomings and sinful acts.

5.   To maximize self-accountability and self-reckoning.

6.   To emphasize taqwa and fearing Allah the Almighty.

7.   To be safeguarded from being misled or enslaved by self-interests, desires and worldly temptations.

Challenges That Threaten the Above Mentioned Concept of Dealing with This Life in A Good Way

1.   The promotion of the materialistic aspects of life, especially by the media.

2.   The complexity of contemporary life where there are more problems, and the engagement in life activities without proper balance.

3.   Rapid life changes due to technology advancement and progress which in turn creates other problems, such as:

a.        Adjustment between the old lifestyle and the new lifestyle.

b.       The emergence of new values which lead to conflicts between sets of values.

c.        Technology misuse.

d.       The increase of social ills.

4.   The weak religious awareness and education or spiritual training in the Islamic world (i.e. tazkiyyah).

5.   The challenges of modernity.

6.   The challenges of globalisation and promotion of imposed corrupted western values.

Conclusion

These challenges add to the size of the responsibilities that face the Muslims who want to implement this hadith in their lives. Most of these challenges are addressed in previous hadiths. This hadith contains a helpful piece of advice for every single Muslim which helps us to deal with this life in a proper way by offering us two choices or levels. We need to understand all the above mentioned issues. This will help us to apply the hadith in a more positive way.

Some Muslims throughout history misunderstood this hadith. Consequently, they misunderstood the Islamic teachings regarding dealing with life. They understood it in a negative way. We also find other Muslims who are affected by the challenges of modernity and the excessive tension that is given to this life. We find minimum levels of good deeds. They are overwhelmed by the advancement of technology and end up with little iman or spirituality. The Islamic standpoint that should be understood is that there is no conflict or opposition between this life and the Hereafter. On the contrary, Islam establishes harmony where a Muslim lives in this life but his heart is devoted to Allah and the Hereafter. Whatever he does is with the objective of pleasing Allah and is to be done in accordance with the teachings of Islam and the guidance of revelation.

Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Gheena (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim].

Commentary: This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. This Du’a is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Allahumma-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabānnār (O Allah! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi].

Commentary: Imam Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this du`ā” [ At-Tarmidzi]

And Allāh Almighty Knows best.

[Excerpted from Commentary on “Hadith 40 : "The Muslim's Attitude towards the Worldly Life", 40 Hadiths Of Imam Nawawi, By Dr. Jamal Ahmed Badi, via IC Truth]

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Sujūd Must Be On All Seven Parts of the Body

Sujūd Must Be On All Seven Parts of the Body

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-`ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

The Sujud (Prostration) in Solat must be observed with ease and calm, distributing and resting his weight equally on the seven parts of the body which should be in contact with the ground during sujūd. The seven parts: the face, including the forehead and nose; the two hands; the two knees; and the edges of the two feet (i.e., the toes).  It is recorded in the Sahihayn that the Allāh’s Messenger (Sallallāhu`alayhi wasallam) said: “I have been commanded to sujūd (prostrate) on seven bones: on the forehead, and he pointed to his nose, and on the two hands, the two knees and the edges of the two feet (i.e., the toes).” [Al-Bukhari and Muslim]  A worshipper is not permissible for to lift up any of these seven parts of the body when observing the sujud (prostration). Imam An-Nawawi (rahimallāh) said: “If one omits any of them, then his prayer is not valid.” [Sharh Sahih Muslim]

The seven limbs on which Rasūlullāh (Sallallāhu`alayhi wasallam) would sujud: the palms, the knees, the feet, and the forehead and nose - counting the last two as one limb in observing Sujud, as he (Sallallāhu`alayhi wasallam) said: “I have been ordered to sujud (in one narration: we have been ordered to prostrate) on seven bones: on the forehead ..., and he indicated by moving his hand [This movement of the hand was deduced from the grammar of the Arabic text. (Fathul-Bāri)]; around his nose, the hands (in one version: the palms), the knees and the toes, and not to tuck up [i.e. to draw them in and prevent them from being scattered, meaning to gather the garment or hair with the hands for Ruku’ and Sujud (Nihayah). This forbiddance is not only during solāt; the majority of scholars include tucking in the hair and garments before solat in the prohibition. This is further strengthened by his forbidding men to observe solat with their hair tied, which follows later.], the garments and hair.” [Bukhari; Muslim; It is given in al-Irwa' (310).]

Rasūlullāh (Sallallāhu`alayhi wasallam) also used to say, “When a servant prostrates, seven limbs prostrate with him: his face, his palms, his knees and his feet.” [Muslim, Abu ‘Awānah and Ibn Hibban.]

Man should not tie up or plaited the hair: Rasūlullāh (Sallallāhu`alayhi wasallam) said about a man who was praying with his hair tied [i.e. tied up or plaited.] behind him: “His example is surely like that of someone who observes solat with his hands bound (behind his back)”. [Muslim, Abu ‘Awānah and Ibn Hibban. Ibn al-Āthir says, “The meaning of this hādith is that were his hair loose, it would fall on the ground when in sajdah; hence, the man would be rewarded for the prostration of the hair. However, if the hair is tied, it is effectively as though it did not prostrate, for he compared him to someone whose hands are shackled together, since they would then not lie on the ground in sajdah.”

It would seem that this instruction is limited to men and does not apply to women, as Shawkāni has quoted from Ibn al-‘Arabi.] He (Sallallāhu`alayhi wasallam) also said: “That is the saddle of the devil, i.e. where the devil sits, referring to the knots in the hair”. [Abu Dawud and Tirmidzi, who declared it hasan; Ibn Khuzaimah and Ibn Hibban, declared it sahih. See Sāhih Abi Dawud (653).]

Should not rest the fore-arms on the ground: “Rasūlullāh (Sallallāhu`alayhi wasallam) would not rest his fore-arms on the ground” [Bukhari and Abu Dawud.], but “would raise them above the ground, and keep them away from his sides such that the whiteness of his armpits could be seen from behind” [Bukhari and Muslim. It is given in Irwa' (359).], and also “such that if a small lamb or kid wanted to pass under his arms, it would have been able to do so.” [Muslim, Abu ‘Awānah and Ibn Hibban.]

Rasūlullāh (Sallallāhu`alayhi wasallam) would do this to such an extent that one of his Companions said: "We used to feel sorry for the Messenger of Allāh (Sallallāhu`alayhi wasallam) because of the way he kept his hands away from his sides." [Abu Dawud and Ibn Majah with a hasan isnad.]

Rasūlullāh (Sallallāhu`alayhi wasallam) used to order likewise, saying, “When you perform sajdah, place your palms (on the ground) and raise your elbows” [Muslim and Abu ‘Awānah.], and “Be level in sujud, and none of you should spread his fore - arms like the spreading of a dog (in one narration: like a dog spreads them)” [Bukhari, Muslim, Abu Dawud and Ahmad.]. In a separate hadith, “None of you should rest arms on the ground the way a dog rests them.” [Ahmad and Tirmidzi, who declared it sahih.]

 Rasūlullāh (Sallallāhu`alayhi wasallam) also used to say, “Do not spread your arms [the way a beast of prey does], rest on your palms and keep your upper arms apart, for when you do all that, every one of your limbs prostrates with you.” [Ibn Khuzaimah (1/80/2), al-Maqdisi in al-Mukhtārah and Hākim, who declared it sahih and Dhahabi agreed.]

Obligation to be calm (Toma’ninah) in Sujud: Rasūlullāh  (Sallallāhu`alayhi wasallam) used to command the completion of Ruku' and Sujud, comparing someone not doing so to the hungry man who eats one or two dates, which are of no use to him, and also saying about him, he is indeed one of the worst thieves among the people.

Rasūlullāh (Sallallāhu`alayhi wasallam) also ruled that the solat of one who does not straighten his spine fully in Ruku' and Sujud is invalid, as has been mentioned under “Ruku’”, and ordered “the one who performed solat badly” to be at ease in his Sujud, as mentioned before.

And Allāh Almighty Knows best.

Allāh Opens the Hearts of Whom He Wills

Allāh Opens the Hearts of Whom He Wills

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘alameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.

What is Hidayah?

Allāh guides whom He wills and all of us would be astray except for those Allah have guided. It means Allāh opens the hearts, the ‘hidayah’ of whom He Wills and likewise Seals the hearts of others.  

The Arabic term ‘hidāyah’ means ‘guidance’. The verb ‘yahdi’ means 'to grant guidance'. Guidance is of two kinds:

1. Guidance of Tawfiq i.e., totally from Allāh Almighty , i.e. Allāh opens one’s heart to receive the truth (from disbelief to Belief in Islamic Monotheism).

2. Guidance of Irshad i.e. through preaching by Allāh’s Messengers and the pious preachers who preach the truth i.e. Islāmic Monotheism.

It is Almighty Allāh who grants guidance to mankind. Thus,  hidāyah is a Allāh -given gift, which Almighty Allāh alone who places in the heart of whomever He wants to provide guidance. And, Allāh Almighty does what He Wills.

The Question of Guidance

The Qur’an related to the question of guidance:

 “Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject faith say: ‘What means Allah by this similitude?’ By it He causes many to stray, and many He leads into the right path; But He causes not to stray, except those who forsake [the path]”

[Surah Al-Baqarah, 2: 26]

Then in following verses Allāh Subhanahu Wa Ta’ala Says:

“If We had ordered them [the hypocrites] to sacrifice their lives or to leave their homes, very few of them would have done it; but if they had done what they were [actually] told, it would have been best for them, and would have gone farthest to strengthen their [faith]; and We should then have given them from Our Presence a great reward; and We should have shown them the Straight Way.”

[Surah An-Nisā’, 4: 66 – 68]

Allāh Subhanahu Wa Ta’ala also Says:

“Some He has guided; others have [by their choice] deserved the loss of their way, in that they took the evil ones, in preference to God, for their friends and protectors, and think that they receive guidance.” 

[Surah Al-‘Araf, 7: 30]

“Verily God will not deal unjustly with man in aught; it is man that wrongs his own soul. One day He will gather them together; [it will be] as if they had tarried but an hour of a day; they will recognize each other; assuredly those will be lost who denied the meeting with God and refused to receive true guidance.”  

[Surah Yunus, 10: 44 – 45]

Allāh Almighty Guides whom He wills

Allāh Almighty  Says:

“… Say: “Truly Allah leaves to stray whom He will; but He guides to Himself those who turn to Him in penitence.”

 [Surah Ar-Raad, 13: 27]

Allāh guides those who want to be guided, and misguides those who do not wish to receive guidance. Allāh Says:

“He whom Allāh guides, he is rightly guided; but whom He sends ashtray, for him find no Wali (guided friend) to lead him (to the Right Path).” [Surah Al- Kahf, 18:17]

In other words, the wish to be pious emanates from the individual himself, and Allāh guides him because of this. Allāh has decreed everything, but this does not mean to sit at home and wait, rather, we should work hard. Thus, there are many routes open to the good judgment of man, and it is up to him to choose the one he wishes to follow.

Man does what he wants, but his will follows that of Allāh. Allāh decrees guidance for the person who wants guidance. For the one who does not want to be guided, Allāh decrees misguidance.Allāh gave man the power to choose and act according to his decisions.

Allāh said to His Messenger (sallallāhu ‘alayhi wasallam):

“And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! The guidance of Allāh (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper.” [Surah Al-Baqarah, 2:120]

 “Verily, you (O Muhammad) guide not whom you like, but Allāh guides whom He wills. And He knows best those who are the guided” [Al-Qasas, 28:56]

These are but a few of the many verses in the Qur’an that speak of guidance.

In addition, in many verses the Qur’an says:  “Allāh guides not the people who are unjust…” [Surah Al-Mā'idah, 5:51]; “Allāh guides not those who reject faith…” [Surah 'Āli-Imrān, 3:86];

In a nutshell Allāh Almighty does not guide the unjust and those who reject the faith.

Finally, a Hadith Qudsi, which means the Prophet (Sallallāhu 'alayhi wa sallam) reported in his own words what Allāh Almighty had revealed to him:

Abu Hurayrah, (radiyallāhu‘anhu), narrated, Allāh’s Messenger (Sallallāhu 'alayhi wa sallam) said:

“Allāh, the Exalted and Glorious, stated: ‘I am near to the thought of My servant as he thinks about Me, and I am with him as he remembers Me. And if he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in assembly I remember him in assembly, better than his [remembrance], and if he draws near Me by the span of a palm, I draw near him by a cubit, and if he draws near Me by a cubit I draw near him by the space [covered by] two arms. And if he walks towards Me, I rush towards him.’”

[Reported by Muslim]

In one of the most comprehensive Hadith Qudsi the Prophet Muhammad (Sallallāhu 'alayhi wasallam) narrated that Allah Almighty Says:

'O My slaves, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another.

O My slaves, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you.

O My slaves, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you.

O My slaves, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you.

O My slaves, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you.

O My slaves, you will not harm Me so nor will you benefit Me.

O My slaves, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything.

O My slaves, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything.

O My slaves, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more than a needle decreases the sea if put into it.

O My slaves, it is but your deeds that I reckon up for you and then recompense you for, so let him who finds good praise Allāh and let him who finds other than that blame no one but himself.” 

[Recorded by Muslim]

Allāh Seals the hearts of others as He Wills.

The Qur’an mentions twice that Allāh seals the hearts of those who do not believe:

Allāh Subhānahu wa ta’ala Says: 

“As to those who reject faith, it is the same to them whether you warn them or not; they will not believe. Allah has set a seal on their hearts and on their ears, and on their eyes is a veil; great is the penalty they [incur]”

[Surah Al-Baqarah, 2: 6 – 7]

“Then see the one who took as his god his own vain desire? Allah has, [knowing him as such], left him astray as he did not follow the guidance of his own knowledge, and Allah sealed his ears and his heart [and understanding], and put a cover on his sight. Who, then, will guide him after Allah [has withdrawn guidance]? Will you not then receive admonition?” 

[Surah Al-Jathiyah, 45: 23]

Or perhaps you are asking about a verse which means:

“The foolish among the people will say: “What has turned them from the direction to which they were praying [From Jerusalem to Makkah]?” Say: “To Allah belong both East and West: He guides whom He will to a straight path.”

[Surah Al-Baqarah, 2:142]

This phrase, here translated to mean that “Allāh guides whom He wills”, is repeated many times in the Qur’an. Some scholars who interpret the Qur’an grasp the meaning of this phrase as: “Allah guides ‘he’ who wants to be guided.” This then directly relates to the many verses that describe who will not be guided as the unjust, rebellious, agnostic, etc.

However, if the Arabic is understood with the meaning that Allāh Almighty Guides whom He wills, we may well ask whether Allah has created believers and non-believers? This raises the question: is everything predestined or ordained in advance, or do we have a free will? The answer does not conflict with the first interpretation.

If Allāh Almighty did create or ordain our actions, then we would not have free will, and it would not be just to hold us accountable on the Day of Judgment. Likewise, it would not be just if it were ordained at our creation that we would end up in Paradise or Hell, no matter what our choices turned to be.

But one of the names or attributes of Allāh is Al-‘Adl, the Just. Allāh cannot and does not do anything unjust. Therefore we must reject the Doctrine of Pre-Destination other than stipulated in the Quran and Sunnah.

The Question of Free Will

So, do we have a total free will? If we give this question careful thought and investigation, we might reach the conclusion that there are a few aspects of our life about which we have no say. We cannot choose when we are born, to which parents, nor when we are going to die, whether we are born into a rich or poor family, or what sex we are born into. But after that we can choose how to act, what moral code we abide by, what social and political responsibilities we fulfill or ignore.

There is a Hadith of Prophet Muhammad, (Sallallāhu 'alayhi wasallam), this subject that describes this. It was narrated by his companion, 'Abdullah [bin Mus'ud] (radiyallāhu‘anhu) that Allāh’s Messenger (Sallallāhu 'alayhi wa sallam) said:

“Each one of you was collected within the womb of his mother for forty days, and then turns into a clot [or something that clings] for an equal period [of forty days] and turns into a piece of flesh for a similar period [of forty days] and then Allāh sends an angel and orders him to write four things, i.e., his provision, his age [at death], and whether he will be of the wretched or the blessed [in the Hereafter].Then the soul is breathed into him. And by Allāh, a person among you [or a man] may do deeds of the people of the Hellfire till there is only a cubit or an arm-breadth distance between him and the Hellfire, but then that writing [which Allāh has ordered the angel to write] precedes, and then he does the deeds of the people of Paradise and enters it; and a man may do the deeds of the people of Paradise till there is only a cubit or two between him and Paradise, and then that writing precedes and he does the deeds of the people of the Fire and enters it.”

[Al-Bukhari Vol 8, Book 77, Divine Will (Al-Qadar)'  No. 593]

Most people, when they read this, think that it means that when the angel writes these four things, Allāh Subhanahu Wa Ta‘ala is commanding these things to happen. However, scholars explain that while this is true for one’s age and provision - at least at birth - the angel is recording something that will happen, but that record does not ‘make’ it happen.

It simply reflects a conception of time and knowledge of Allāh Almighty is beyond time and space. We have to always remember that Allāh Almighty Says is never limited by the boundaries of time and space. He gives us free will, but He knows beforehand — even before we were created — what our choices and their consequences will be.

Seek Guidance from Allāh Almighty

The Qur'an makes it clear that there are certain conditions and qualifications to gain hidāyah. In the very beginning of Surat Al-Fātihah, believers are instructed to seek guidance from Allāh: “Show us the straight path. The path of those whom Thou hast favored; not [the path] of those who earn Thine anger nor of those who astray.” [Surah Al-Fātihah, 1:6-7]

Every day in our prayers we ask Allāh to guide us to the straight path, the path that leads directly to His mercy and forgiveness. At least seventeen times a day Muslims repeat the words of the opening chapter of the Quran. We ask for Allāh’s guidance, acknowledge that we worship Him alone and seek help from Him alone.

“In the Name of Allāh, the Most Gracious, the Most Merciful. All the praises and thanks be to Allāh, the Lord of mankind, jinn and all that exists.  The Most Gracious, the Most Merciful.  The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection).  You (Alone) we worship, and You (Alone) we ask for help.  Guide us to the Straight Path. The Way of those on whom You have bestowed Your Grace, not (the way) of those who incur Your wrath (i.e. those who knew the Truth, but did not follow it) nor of those who went astray (i.e. those who did not follow the Truth out of ignorance and error).”  (Al-Fātihah, 1: 1-7)

And Allāh also says: “The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path.”  [Surah Al-Baqarah, 2:142]

The Qur'an also clarifies that those who gain guidance and feel its sweetness are not the sleepy, the lazy or the advocates of the evil, but it is the pious and the devout who spend their all for the sake of Allāh. Almighty Allāh speaks of the Qur'an as being ‘hudan li-l-muttaqeen’ guidance unto those who ward off - evil.) Simply, because Allāh helps only those who want to help themselves.

Again the Qur'an states that those who seek guidance will be elevated in guidance and given more of it. Thus, two facts are to be considered; hidāyah is the divine gift which Almighty Allāh gives to whomever He loves and people should be qualified with piety and Allāh fearing in order to gain it.

Of course people differ in regards to their reception of guidance; some people are ready and fast in achieving guidance while others are too slow. In the hadith, The Prophet (Sallallāhu 'alayhi wa sallam) categorizes people, in respect of receiving and accepting the guidance he brings, into three categories: those who benefit the guidance themselves and help others get it, those who just help others but are not able to practice it themselves, and those who are like barren land, they do not accept guidance nor do they help people find it.

Abu-Musa `Abdullah ibn Qays al-Ash`ari, better known as Abu Musa al-Ash`ari (radiyallāhu`anhu), reported that the Prophet (Sallallāhu 'alayhi wa sallam) said:

"The similitude of that guidance and knowledge with which Allāh Almighty has sent me is that of rain falling upon the earth. There is a good piece of land which receives the rainfall readily and as a result of it there is grown in it herbage and grass abundantly. Then there is a land hard and barren that retains water and the people derive benefit from it and they drink and make the animals drink.

Then there is another land which is barren, no water is retained, nor is the grass grown. And that is the similitude of the first one who develops the understanding of the religion of Allāh and benefits from the knowledge with which Allāh sent me. He acquires the knowledge of religion and imparts it to others. [Then the other type is] one who does not pay attention to [the revealed knowledge] and thus does not accept guidance of Allāh with which I have been sent."

[Recorded by Muslim]

Conclusion

The Guidance enables a person to be on the Right Path, accept and be grateful for the blessings that Allāh bestows every second of every day. Humankind has the great need for Allāh, while, acknowledging that Allāh has no need for us.  He is All Powerful, All Mighty.

So, search for Allāh Subhanahu Wa Ta’ala and you will find Him. May Allāh us all to the Right Path. The pious and righteous will be rewarded with Jannah whilst the wicked, disbelievers, sinners and evildoers would be in the blazing Hell Fire.

Allāh Almighty says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah).And verily; the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]

Thus the believers must constantly supplicate to Allah Almighty for his guidance to the straight path, righteous in our deeds and steadfast in Ad-Deen.

The Prophet, (Sallallāhu`alayhi wasallam) taught the ummmah to seek Allah’s forgiveness, guidance, steadfast and hasanah. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb `alayya innaka antat-tawwābul ghafūrur -rahīm’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving Most Merciful). [Recorded by Abu Dawud and At-Tirmidzi].

It was narrated that the Prophet (Sallallāhu`alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a`udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu`alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih]

`Abdullah bin Mas`ud (radiyallahu‘anhu) reported that the Prophet (Sallallahu`alayhi wasallam) used to say: "Allahumma inni as `alukal-huda wat-tuqa wal-`afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the do’a of the Prophet (Sallallahu`alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu`alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-`ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [Recorded in Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu`alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).”Rasulullah (Sallallāhu`alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-`Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Abu Mūsa Al-Ash’ari (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said: (Recite) ‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.

[Adapted from Islam Online (Ask about Islam by Ælfwine Mischler), 24th.May 2003 as well as other articles from Q&A]

Please See:

1. The Concept of Taqwa;

2. Taqwa: Between Love and Fear of Allāh;

3. The Hope and Fear of Allāh;
4.All Occurs By the Will and Decree of Allāh; 5.Allāh’s wisdom of Giving and Depriving;
6.Trials and Calamities;
7. The Reality of Humbleness;

8. The Excellence of Humility and Humbleness;

9. Strengthening the Levels of Worship;`10. Taqwa: Between Love and Fear;

11. Arrogance Negates Imān and Jannah;

12. The Concept of Istiqamah; 13. The Concept of Al-Haya' (Modesty);
14. The Concept of Al-Zuhud; 15. Seeking Allāh's Guidance; 16. Allah Guides Whom He Will ;

17.Tolerance and Gentleness.