Matters of the Heart Latest Topics

The Heart as True Homeland of Peace.

Sat, 28 Feb 2026 11:32:38 +0000

As-Salaam alaikum,

Our Teachers, the 'Ulama of the Islamic tradition teach that the true homeland of peace is the Heart (qalb) when it is polished by dhikr (Zikr), Imaan (faith) and surrenders to Almighty Allah. External threats, insults or hardships can shake our body, but not the heart that has been anchored in the Divine. Says our Lord in the Holy Qur'an: --

''Indeed, in the Remembrance of Allah [Zikr] do hearts

find peace.'' (13:28)

The peace referred to in this verse/ayat is not fragile; it is not given by people, and so it cannot be taken away by them. When faith flowers in the heart, the inner garden becomes a paradise before Paradise. Here, if you like you may recall that Hadith in which the Prophet, Sallallahu alaihi Wasallam, said: -

''Paradise is closer to you than your shoelace, and so is Hellfire''. (Musnad Ahmad).

And Sheikh Abu Madyan al-Ghawth, may Allah be Merciful to him, said: ''The true faqir is the one who is at peace in the storm, for his heart is with Allah while his body is among creation.'' So, no matter what others say or do, if your heart is with Allah [rooted] in Tawheed, you carry a sanctuary with you. This is what the Sufis call Sakina .... the tranquility Almighty Allah sends into the hearts of believers.

The Eyes Within

Sat, 27 Sep 2025 07:44:22 +0000

If a person were to lose his eyesight, he would instantly feel helpless, vulnerable, and overwhelmed. He would grope about in darkness, unable to distinguish right from left, danger from safety, or enemy from friend. For such a person, even walking within the familiarity of his own home becomes challenging.

Now imagine a person whose outward eyes are sound, yet his inner sight – the sight of the heart – is blind. He looks at the world but fails to perceive the signs of Allah Ta’ala surrounding him. He can admire the splendour of a sunset, the intricacy of a leaf’s design, or the awe-inspiring motion of the oceans, yet it stirs no thought, awakens no emotion, and inspires no yearning within his heart. His body may see, but his soul remains blind.

Allah Ta’ala declares in the Quraan Majeed:

فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ

“Indeed, it is not the eyes that become blind, but rather it is the hearts within the chests that become blind.” (Surah Hajj ; V:46)

True blindness is not the loss of physical sight. Rather, it is the inability to recognise the greatness of Allah Ta’ala and to connect what one sees to the One who created it. The truly blind person is he who sees the signs of Allah Ta’ala daily, yet remains unmoved, unchanged, and unaware.

The great commentator of the Quraan Majeed, Imaam Mujaahid (rahimahullah), explains that every human being has been endowed with four eyes: two on the face, through which he perceives the fleeting matters of this world, and two within the heart, through which he perceives the realities of the eternal Hereafter. If the outward eyes are deprived of sight, yet the eyes of the heart remain open, such blindness will cause him no real loss. However, if the outward eyes are sound while the eyes of the heart lie veiled in darkness, then his worldly vision will be of no benefit to him. (Tafseer Qurtubi vol. 14, pg. 419)

One of the greatest cures for this inner blindness is to set aside time for Tafakkur – pausing to ponder deeply over the creation of Allah Ta’ala. This was a constant practice of the pious throughout history. It is such reflection that transforms ordinary sights into moments of recognition and connection with the Creator, Allah Ta’ala.

Every reflection on the creation of Allah Ta’ala is like a drop of water falling upon the parched soil of the heart, gradually reviving it until it blossoms into a garden of Imaan.

Consider the simple honeybee. It hovers over flowers, gathering nectar, and then returns to its hive, where it works in perfect harmony with thousands of others. From this, it produces honey – a sweet liquid that not only nourishes but also heals. What power directs the bee to the flowers it must choose? Who instilled within it such precision and discipline? It is none other than Allah Ta’ala.

Reflect on the delicate balance that allows a single drop of rain to revive a withered tree. Consider the endless cycle of the sun rising and setting, never failing its appointed time. Ponder the complexity of the human eye that captures colours and shapes in astonishing detail. Each of these is a sign – a testimony of Allah Ta’ala’s wisdom and control.

The Quraan Majeed repeatedly encourages us to reflect upon the skies and the earth, the alternation of night and day, the rainfall, the mountains, and the animals – not as mere observation or amusement, but to awaken our hearts. Whoever ponders sincerely cannot help but be humbled by Allah Ta’ala’s magnificence and drawn to Him in love, awe, and submission.

Sayyidah Ummud Dardaa (radhiyallahu ‘anha) was once asked as to what the best action of her husband, Sayyiduna Abud Dardaa (radhiyallahu ‘anhu), was. She replied that it was his contemplation. (Musannaf ibn Abi Shaibah #35729)

On one occasion, Sayyiduna Abud Dardaa (radhiyallahu ‘anhu) himself said, “A single moment of reflection is better than standing in Salaah for the entire night.” (Musannaf ibn Abi Shaibah #35728)

We are surrounded by signs – from the stars that adorn the night to the birds that glide across the sky. Yet if our hearts are preoccupied and distracted, we will look but never truly see; we will glance but never grasp.

Set aside just a few minutes each day to look around and reflect. Do not simply scroll past the sunrise or swipe past the raindrops. Pause… Observe… Think… Who created this? Why did He make it so beautiful? What message is it conveying to me?

Through this simple habit, our hearts will begin to soften. Our eyes will begin to truly see. Gradually, the veils will be lifted, enabling us to witness the world not merely through the lens of the eye, but through the illumination of Imaan and the light of the heart.

uswatulmuslimah

"Then flee to Allah"

Sun, 10 Aug 2025 08:34:36 +0000

When you’re in trouble, who do you call out to first?

Your parents? Your spouse? A close friend?

For the awliya (those who’ve made Allah their true priority), they always call out to Him first.

Not after everything else fails. Not as a last resort. But immediately, instinctively, wholeheartedly.

The Qur’an gives us this powerful instruction:

“So flee to Allah.” (Qur’an 51:50)

Not flee from Him. Not flee to distraction or despair.
But flee to Him, with your pain, your confusion, your fear and your hope.

Turning to Allah doesn’t require a location or a schedule. It just needs the heart to face Him. And yet, this is often the last thing we do in the moment of crisis. We panic. We reach for what seems near and familiar. The phone, a person or another plan.

But the awliya have trained their hearts to turn to Allah first, not because they never ask for help from others, but because they have internalised something the rest of us tend to overlook. Their hope, their du‘a, their reliance, it all begins with Him.

Why?

They’ve realised that every single form of help ultimately comes from Him. Everything, every outcome and every event is under the direct control of Allah. It makes perfect sense to turn to the Source before the means.

But this is not always easy. When the heart races and the mind panics, instinctively we reach out to those around us. But for the awliya, their hearts are so trained through constant dhikr, so clear from distractions, that they reflexively turn to Allah first.

Imam Sha’rani beautifully captures this on page 112 of The Code of Companionship:

“The righteous … when faced with hardship, they turn to Allah Most High before seeking assistance from any created being. This is because they understand, through spiritual unveiling and witnessing, that ultimate control over all matters lies in the hands of Allah, the Most Blessed, the Most High. Others often seek refuge in Allah only after seeking help from His creation.”

May Allah make us among those whose hearts are trained to call onto Him first, whose hope rests entirely with the One who never disappoints and make our first instinct always be: “Ya Allah.”

White Thread Press

How The Heart Dies.. An Advice From Ibn Arabi.

Tue, 14 Jan 2025 11:46:45 +0000

As-Salaam alaikum,

"Wherever you turn, there is the face of God" (2:115)

Such knowledge comes by way of Zikr, which is al-hudur ma'al-mazkur.. "presence of the One Remembered". We should see the world for what it is - - a reminder of God, a mention of God, a remembrance of God. And the place where God becomes truly present and man becomes truly blessed, is the heart.

Says Sheikh al-Akbar, or the Greatest Master, Sheikh Muhiyiddin Ibn Arabi:-

"The greatest sin is what brings about the death of the heart. It dies only by not knowing God. This is what is named " ignoramce".

For the heart is the house that God has chosen for Himself in this human configuration. But such a person has misappropriated the house, coming between it and its Owner ".

(Futuhat Makkiyyah, 179:6), Cairo, 1911.

A Reminder On Mortal and Venial Sins.

Mon, 06 Jan 2025 14:46:10 +0000

As-Salaam alaikum,

In his book, 'Kitab al-Mustarshid (Book of the Traveller on the Right Road)', Sheikh Harith ibn Asad al-Muhasabi, may Allah be pleased with him, says:-

"Know, O my brother, that sins produce heedlessnes (ghafla) - that is, the sinner is forgetful of God and His Law - and heedlessnes produces hardness of heart, and hardness of heart leads to alienation from God, and alienation from God leads to Hell."

Whether a sin committed is small (saghira) or big/great (kabira), both types are to be avoided. The Sheikh teaches that one cannot attain to the conquest of sin except by a sound purpose and a firm intention to combat desire, and by controlling one's inner self, for if the servant controls his/her inward self, he dominates his organs and he has knowledge of his own heart, and self-examination in what it desires becomes easy for him, by the leave of God, Most High, but if you lose control of your inward self, God's Command will seem hard to you, and your organs will go astray and your heart will be lost... and you find yourself unfit for self-examination. Therefore keep to what is lawful, control your tongue except in what will aid you in approaching God Most High.

Allah’s Pleasure vs People’s Pleasure

Sat, 30 Nov 2024 10:10:23 +0000

Sayyidah ‘Aaishah (radhiyallahu ‘anha) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The one who seeks the pleasure of Allah Ta‘ala through (carrying out an action which is pleasing to Allah Ta‘ala, but is) displeasing (to) people, then Allah Ta‘ala will suffice him against the difficulty of the people (i.e. the difficulty he experiences from them), and the one who seeks the pleasure of people through (carrying out an action which is pleasing to people, but is) displeasing (to) Allah Ta‘ala, Allah Ta‘ala will abandon him and leave him to the people (i.e. he will lose the divine assistance of Allah Ta‘ala and will be left at the mercy of the people).” (Sunan Tirmidhi)

In this blessed hadeeth, we are taught that if a believer is ever in a situation where he is forced to choose between pleasing Allah Ta‘ala at the expense of displeasing people, and pleasing people at the expense of displeasing Allah Ta‘ala, then he must ensure that he pleases Allah Ta‘ala.

It should be borne in mind that if a person is able to please people and also please Allah Ta‘ala, in such a manner that his Deen is not compromised in any way and people are also happy, then this will be the ideal. However, there are times when a person is unable to please both Allah Ta‘ala and people, as the decision that the people want him to make or action they want him to carry out is in direct conflict with the command of Allah Ta‘ala. In this case, a believer must place his loyalty to Allah Ta‘ala above all else and ensure that he pleases Allah Ta‘ala.

For example, if a person’s family wish for him to attend a mixed function (i.e. a gathering with no purdah, segregation, etc.), or a function in which there will be music, photography and other similar sins, then in such a case, he should ensure that he pleases Allah Ta‘ala by not attending the function, though it will result in his family being displeased.

Through one remaining faithful to Allah Ta‘ala and pleasing Him, one will acquire the divine assistance of Allah Ta‘ala. Hence, Allah Ta‘ala will suffice him against the harm or ill treatment which people wish to inflict upon him. On the contrary, if one gives preference to pleasing people, then Allah Ta‘ala will abandon him and leave him to the people. Thereafter, it is most likely that the very people whom he tried to please, and for whose sake he displeased Allah Ta‘ala, will turn their backs on him, causing him to become a loser in this world and the next.

In regard to the futility of a person making it his mission to try and please all people, Imaam Shaafi‘ee (rahimahullah) once advised his student, Yunus bin Abdil Aa’laa (rahimahullah), saying, “Pleasing people is a goal which is unattainable (i.e. you will never be able to please and satisfy every person at all times), and there is no way that you will be able to remain safe from (the criticism and negative remarks of) people. Hence, (do not be concerned about pleasing people and about their negative remarks, but rather) concern yourself with that which will benefit you and firmly hold onto it (i.e. pleasing Allah Ta‘ala etc.).” (Siyaru Aa’laamin Nubalaa vol. 10, pg. 89)

From this golden advice of Imaam Shaafi‘ee (rahimahullah), we learn that our primary focus and concern in life should be to please and obey Allah Ta‘ala. If we acquire the divine happiness of Allah Ta‘ala, then we will be successful in this world and the next.

May Allah Ta‘ala bless us all with His divine pleasure, aameen.

uswatulmuslimah

Something On Muraqabah.

Sun, 24 Nov 2024 15:56:26 +0000

As-Salaam alaikum,

Muraqabah is knowing that Allah is watching over us. Allah Subhanahu Wa Ta'ala says:-

"And know that Allah knows what is in your minds, so fear Him" (2:235)

"And Allah is ever a Watcher over all things" (33:52)

"And He is with you wherever you may be" (57:4)

In the Hadith of Jibreel, alaihi Salaat Wassalaam, when he asked the Prophet, Sallallahu alaihi Wasallam, about Ihsan (goodness and excellence), the Prophet replied :

"Ihsan is to worship Allah as if you see Him, but since we do not see Him, we should know that He sees us at all times." (Bukhari and Muslim).

The meaning of this hadith is the definition of Muraqabah, namely, the endurance of the servant's knowledge and his conviction and certainty that Allah is watching over his internal and external affairs (thoughts and actions). To have this knowledge and certainty at all times is called muraqabah. It is the fruit of the servant's knowledge that Allah is his Watcher, Over-Seeing him, Hearing his utterances and Observing all his deeds at all times.

Best Regards.

.. About The Heart.

Mon, 18 Nov 2024 19:29:18 +0000

As-Salaam alaikum,

One day Sultan Mahmud al-Ghazali visited Abu'l - Hasan and asked his opinion of Abu Yazid al-Bistami. He said, "Whoever follows Abu Yazid is going to be guided. And whoever saw him and felt love towards him in his heart will reach a happy ending".

At that, Sultan Mahmud said, "How is that possible, when Abu Jahl saw the Prophet and he was unable to reach a happy ending but rather ended up in misery?"

He answered, "It is because Abu Jahl did not see the Prophet but he saw Muhammad bin Abdullah. And if he saw the Messenger of Allah, he would have been taken out of misery into happiness. As Allah Ta'ala said, " You see them looking at you but without clear vision" (7:198)...adding that "vision with the eyes of the head doesn't bring happiness, but the vision with the eyes of the heart and the secret that Allah gives to the soul will bring out that happiness."

The Heart As Allah's House.

Thu, 14 Nov 2024 10:22:54 +0000

As-Salaam alaikum,

In the Hadith, the Prophet, Sallallahu alaihi Wasallam, said : "QALB AL-MU'MIN BAYT AR-RABB.. The heart of the believer is the House of the Lord."

And in a Hadith-Qudsi, Allah Ta'ala says :

"NEITHER EARTH NOR HEAVENS CONTAINED ME, BUT THE HEART OF THE BELIEVER CONTAINED ME."

This is when the believer's heart is free of any impurities and all that is other than Allah Ta'ala.. the heart becomes Allah's Mansion.. Allah's House when it becomes a place of His Self manifestation, a place to Contemplate Him and keep His secret, the right place to receive the responsibility of Allah's Trust, as the means to know Allah with Allah, as He says in the Holy tradition (hadith qudsi) :-

"I have built inside the heart of the son of Adam, a palace, in the chest there is a heart (QALB), in the heart, there is the inner heart (fu'ad), and in the inner heart there is an innermost heart (shaghaf), and in the shaghaf, there is the kernel (lubb), and in the kernel there is secret (sirr), in the sirr/secret, there is Me, that is the Secret refers to the place for My manifestation and the place to know Me. "

We get to understand this more, when we recall another Hadith-Qudsi where Allah Ta'ala says: " Man is My secret and I am his secret "... meaning that Allah Ta'ala placed His secret or illuminative knowledge (ma'arifah) in man - with which man hears and sees Allah in all he does, nay, he exists only by Allah's Existence.

One Of The Keys To The Heart.

Mon, 11 Nov 2024 14:07:14 +0000

A respected Teacher once observed that the "tongue is the key to the heart. The more the tongue moves in uttering the remembrance (Zikr) of Allah, the more the heart opens up and the more that precious things appear within it. It is as if the remembrance of Allah is the east wind bringing news of the Beloved.

It delights the earth of the dead body by filling it with gardens and orchards. Water flows before the door of every house of the body, and blossoms pour down in the meadow of each organ and part. "

After Baha Walad (d. 1230), from his 'Gnostic Sciences' (Ma'arif).

Remembering Death.

Mon, 28 Oct 2024 00:16:31 +0000

As-Salaam alaikum,

Sayyadi Anas, may Allah be pleased with him, reported : "Remember death frequently as it wipes away sins and it gives contentment in the world and if you remember it in a wealthy state, then this will finish it (love for wealth). And if you remember it in your state of dependency then it will cause you to become pleased with your life ".

Some pious personalities mentioned that the one who remembers death frequently, will be awarded 3 things : He will be Blessed with Divine Guidance of repenting swiftly, will have contentment in his heart, and he will find pleasure in Ibaadat (worshipping Allah).

Also, they mentioned that the one who does not remember death will be gripped by 3 calamities: He will delay in making Tauba (repentance), will be impatient (ie never content) and he will be lazy in Ibaadat.

For further reading on this,

See "Shardus-Sudoor (Expanding The Chest in analysing condition of the dead and the Grave)", by Jalaluddin Suyuti.

Signs Of The Sweetness Of Imaan.

Fri, 25 Oct 2024 20:20:37 +0000

As-Salaam alaikum,

The acquisition of the sweetness of faith (Imaan) brings immense enjoyment in the worship (Ibadah) we do. The pleasure a person finds in his Sallah, impels him to delay his sajdas. His Zikr of Allah Ta'ala emanates from the deep recesses of his heart...intoxicating him. The requirement for this intoxication and ecstasy is not wine or worldly love, the requirement for this 'high' is neither heroine nor cocaine, it is the Remembrance of his beloved Lord (Allahu).

When he recites the Holy Qur'an it is as if he is conversing with his Rabb. The Speech of Allah Ta'ala, which he recites, deeply impresses upon his heart and establishes a profound and strong Imaan within him. With a deep hearted enjoyment, he believes that his Lord (Allah) is listening to His own Kalaam (Speech) from the tongue of His sinful servant.

Allahu Akbar! Wa Lillahil Hamd!!

The Greater Jihad (Jihad-nafs).

Thu, 26 Sep 2024 08:49:47 +0000

In his Ihya Ulum-din, Imam Ghazali, may Allah be Merciful to him, said that Bayhaqi related on the authority of Jabir, may Allah be pleased with him, that on coming back from one of his military campaigns, the Noble Messenger of Allah, Sallallahu alaihi Wasallam said to his companions :-

"You have come forth in the best way of coming forth, you have come from the smaller Jihad to the greater Jihad."

They said : "And what is the greater Jihad?" He replied : "The (mujahadat) striving of Allah's servants against their idle desires".

Do not judge others from their external

Fri, 16 Aug 2024 08:16:50 +0000

The outcome of our lives is determined by our final actions. No matter how pious or sinful one’s life may seem, it is the conclusion that counts in the eyes of Allah. This reality should instil in us both hope and humility—hope, because redemption is always possible, and humility, because none of us knows how we will meet our Lord.

The Prophet ﷺ said: “One man does the deeds of those who go to hell but is one of those who go to paradise, and another does the deeds of those who go to paradise but is one of those who go to hell, for judgement is given according to one’s final actions.” (Bukhari and Muslim).

In light of this, it’s crucial to adopt an attitude of humility and self-awareness. Often, we are quick to judge others based on their current state or past actions, but we must remember that we do not know their true standing in the sight of Allah. Someone who appears distant from righteousness today may surpass us in the end, just as someone who seems virtuous might falter at the last moment. Therefore, we should never consider ourselves superior to others. Instead, we should strive to see ourselves as constantly in need of improvement and guidance.

Imam Sha’rani mentions in his 'Code of Companionship’: “Among the rights that a brother is entitled to from his brother is that one should always perceive themselves as inferior when comparing themselves to their brother. This should be rooted in firm conviction, not just opinion or speculation.”

Moreover, this humility should extend to how we interact with others, regardless of their social status or knowledge. Scholars have noted, “One who does not genuinely regard themselves as inferior to their brother will not truly benefit from their companionship.” Every person we encounter has something to offer us, and we should always be open to learning from them. By perceiving others as greater than ourselves, we open our hearts to true growth and wisdom, benefiting from the experiences and insights of those around us.

We owe it to our brothers never to look down at them with an eye of disdain, and refrain from disgracing them due to a sin or any other matter. Reflect on the words of a great spiritual scholar Sayyidi ‘Ali Wafa:

“It would be foolish and thoughtless to assume that you are immune from being in a similar situation or to condemn someone for something you could potentially do yourself. You should be aware that what is possible for someone else, is equally possible for you.”

May Allah allow us to benefit from the companionship and insights of those around us, and protect us from arrogance and self-righteousness.

whitethreadpress.com

A Heart of Humility

Sat, 25 May 2024 10:21:03 +0000

A man was once sitting at the airport waiting to board his flight, when out of the blue a random stranger approached him. The stranger sat next to him and said, “I’m sorry to bother you, but I was seated nearby and my gaze fell on you. As a specialist who has been treating cancer patients for more than 30 years, I noticed certain distinct markers and signs in you which indicate that you likely have cancer. I am only mentioning this to you as I wish well for you. Please get yourself checked up and treated if necessary. If the cancer is detected early enough, there will be a greater chance of you making a full recovery.”

Hearing these words from a total stranger, the man became enraged. He rocketed to his feet, his face growing redder with rage by the second, and burst out, “Who are you to judge me? Why don’t you worry about yourself? All you doctors ever do is find fault in people!”

Or did he…? Of course he didn’t! Rather, he gratefully thanked the doctor and booked the earliest appointment at the hospital. Thereafter, when he was diagnosed with cancer and it was successfully treated due to early intervention, he phoned the doctor and thanked him yet again, sending him gifts as well, as he appreciated that the doctor had pointed out the problem in him, assisting him to treat it and save his life.

In the same way, just as people have bodies which become sick and require treatment, they also have souls which contract various maladies such as pride, greed, dishonesty, shamelessness, etc. These maladies too require treatment. The difference between the two is that neglecting the illnesses of the body will only lead to death, whereas neglecting to address and remedy the maladies of the soul will lead to misery, suffering and punishment in Jahannam.

Therefore, it is absolutely vital for people to regularly refer to and consult with the ‘doctors’ of the soul – the pious, rightly-guided ‘Ulama. If any ‘Aalim – or even a non-‘Aalim for that matter – has to point out our faults in order to correct us, we should realize that he is our well-wisher and only wishes to assist us to reform ourselves so that we will be saved from difficulties in this world and punishment in the Hereafter. If one has humility in his heart, where his ego, pride and arrogance does not prevent him from accepting criticism and correction, then he will indeed go far in life and will insha-Allah be successful in the Hereafter as well.

‘Allaamah Ibnu ‘Aabideen Shaami (rahimahullah) is a renowned Hanafi jurist who was born in Damascus in the year 1198 AH. The book he compiled, Raddul Muhtaar, is so invaluable that it will not be farfetched to say that almost every Hanafi Mufti is in need of it when issuing fatwa.

It is mentioned that when ‘Allaamah Shaami (rahimahullah) was a young lad, he would sit in his father’s business premises in order to observe and learn the workings of a business. On one occasion, when he was in his father’s business place, he began to recite the Quraan Majeed audibly. After some time, a person passed by and, on hearing him recite, he rebuked him saying, “It is not correct for you to recite the Quraan Majeed here, since you are reciting it in such a place where the people (coming here to purchase goods) are not listening attentively to your recitation (which is an obligation). Furthermore, your recitation has weaknesses and flaws in it (i.e. the tajweed and pronunciation is incorrect).”

On hearing this random stranger publicly rebuke him in this manner, ‘Allaamah Shaami (rahimahullah) was not upset and angry. Rather, on account of his humility and sincerity, he accepted the correction and went out in search of the greatest Qaari in the city. On being informed that the greatest Qaari was Shaikh Sa‘eed Hamawi (rahimahullah), he proceeded to him and commenced studying under him. (Ibnu ‘Aabideen wa Atharuhu fil Fiqhil Islami pg. 276 and Faqeehul Hanafiyyah Muhammad Ameen ‘Aabideen pg. 8)

In this manner, ‘Allaamah Shaami (rahimahullah) studied qiraa-ah and the other various sciences of Deeni knowledge, until Allah Ta‘ala blessed him with the high position which we all acknowledge today – where millions of people around the globe benefit from his knowledge and work.

The point over which we should reflect is that had ‘Allaamah Shaami (rahimahullah) been overcome by pride, and had he received the criticism and correction negatively, it is likely that instead of correcting his mistakes and improving himself, he would have remained in his father’s shop, conducting trade until the end of his life, and nothing more would have become of him. Hence, the hadeeth mentions that when a person humbles himself, for the pleasure of Allah Ta‘ala, then Allah Ta‘ala elevates him and blesses him with a lofty position and rank. (Saheeh Muslim)

May Allah Ta‘ala bless us with the humility to accept correction, aameen.

Uswatul Muslimah

On The Three Kinds of Heart(s).

Fri, 03 May 2024 06:35:33 +0000

As-Salaam alaikum,

The 'Ulama tell us that there are 3 types/kinds of heart, namely :

(1) The purified inward-- qalb-e-saleem.

(2) The inward returned to Allah - - qalb-e-muneeb and

(3) The inward engrossed in observation of Allah - - qalb-e-shaheed.

The purified inward has nothing but Allah. The inward returned to Allah is attentive only towards Allah, turning away from everyone. The inward engrossed in observation of Allah witnesses only Allah and His nature in everything.

Allah Ta'ala says:

"And (also) do not follow him whose inward We have made neglectful of Our invocation and who follows but the urge of his (inner self) and his case has exceeded all bounds" (18:28)

The man of inward never looks towards anything but Allah.

‘Pages of Pearls’ from Shaykh Adam (rahimahullah)

Fri, 08 Mar 2024 11:32:21 +0000

In the company and words of the pious people, there is mercy and guidance. Below is a short book containing advices from the great saintly scholar Shaykh-ul-Hadith Hadhrat Shaykh Maulana Adam ibn Yusuf Lunat (rahimahullah wa adāma barākatuhu).

When we describe the atmosphere at the departure of our respected Shaykh (rahimahullah) from this ephemeral abode, these words from Qasas-un-Nabiyyeen comes to mind:

وبعد مدة مات يوسف أيضا فكان يوما على أهل مصر شديدا
وحزن عليه أهل مصر حزنا شديدا وبكوا عليه بكاء طويلا
ونسي الناس أحزانهم وكأنهم لم تصبهم مصيبة قبل هذا اليوم
ودفنوا يوسف وعزى بعضهم بعضا فكانوا في يوسف سواء
كل صغير فقد أباه وكل كبير فقد أخاه
ومشى الناس إلى اخوة يوسف وابنائهم يعزونهم ويقولون لهم أيها السادة ليست خسارة لكم اليوم اكبر من خسارتنا نحن
فقد فقدنا في دفين اليوم أخا شفيقا وسيدا رحيما وملكا عادلا
هو الذي هدانا إلى الحق ودعانا إلى الله وكنا قبل قدومه لا نعرف الله ولا نعرف الآخرة
انا لا ننسى ملكنا الكريم أبدا ولا ننسى أيها السادة انكم اخوته واهل بيته وانا لكم أيها السادة كما كنا في حياة سيدنا

pages-of-pearls.pdf

Taken from here

The Floodlights of Noor

Sat, 11 Nov 2023 11:41:04 +0000

Human beings, by their very nature, are apprehensive and afraid of the dark, and this has never been more evident than now – in the midst of load shedding.

A person can be in the comfort and safety of his own home, yet when the lights are turned off, he instantly feels uncomfortable, uneasy and anxious. Though he is in the place with which he is most familiar, due to the darkness, he will feel reluctant to take even a few steps.

Thus, he will immediately seek a source of light – even if it as a light as insignificant as the phone screen, after which he will attempt to light candles or switch on a battery-powered torch or lantern.

Nevertheless, it should be borne in mind that just as a person will feel uneasy, anxious and uncomfortable in the home when it is dark and bereft of light, in the very same way, a believer’s heart and soul will feel uneasy, anxious and uncomfortable in the home when it is bereft of spiritual light – Noor.

Therefore, we understand that the key to making the home a place where the heart and soul of the parents and the children will find peace, derive happiness and acquire tranquillity is to illuminate the home with Noor.

In this regard, it is the various Ibaadah that one carries out in the home – specifically the recitation of the Quraan Majeed and the performance of Nafl Salaah – that are the ‘floodlights’ which will illuminate the home with Noor.

In one hadeeth, Rasulullah (sallallahu ‘alaihi wasallam) said, “The house in which the Quraan Majeed is recited is enveloped in a canopy of Noor through which the inhabitants of the heavens (i.e. the angels) seek direction (and light) just as direction is sought through a shining star (by a ship sailing) in the middle of the ocean and (by a traveller) in a barren land.” (Bazzaar – Majma‘uz Zawaa-id #3571)

In other words, regularly reciting the Quraan Majeed in the home causes it to be filled with so much of Noor that it becomes a beacon of light, shining to the angels in the heavens. When this is the power of the Noor – that it can be seen by the angels far away in the heavens – then we can well imagine the effect of this Noor on the hearts and lives of those living in the home itself!

Among our pious predecessors who would recite the Quraan Majeed abundantly in their homes was Imaam Abu Bakr bin ‘Ayyaash (rahimahullah). This illustrious Imaam and Muhaddith was the Ustaaz of great muhadditheen, the likes of Imaam ‘Abdullah bin Mubaarak, Imaam Ahmad bin Hambal and Imaam Abu Dawood. (Siyaru Aa’laamin Nubalaa vol. 8, pg. 496)

It is mentioned that when he was on his deathbed and his end approached, his sister began to weep. Seeing her sorrow and her concern for his outcome in the Hereafter, he consoled her and alleviated her worry and concern by expressing gratitude for the favour of Allah Ta‘ala upon him. He gestured towards one corner of the home and said, “Do not weep (and worry about me), for your brother (referring to himself) has completed eighteen-thousand khatams of the Quraan in that corner!” (Hilyatul Awliyaa vol. 7, pg. 44)

In regard to performing nafl salaah at home, it is reported that Rasulullah (sallallahu ‘alaihi wasallam) said, “As far as a man’s (nafl) salaah in his home is concerned, then it is a (means of acquiring) noor. Thus, illuminate your homes (with noor, through performing nafl salaah in the home).” (Sunan Ibn Maajah #1375)

In another narration, Rasulullah (sallallahu ‘alaihi wasallam) said, “Illuminate your homes with salaah and the recitation of the Quraan.” (Shu‘abul Imaan #1875)

In today’s times, on account of the innumerable evils of the environment, our hearts and souls are surrounded by darkness. It is for this reason that we feel unhappy and depressed and fail to find peace and tranquillity in our homes and lives.

Insha-Allah, if we turn on the floodlights of Noor by daily performing some Nafl Salaah and reciting some portion of the Quraan Majeed in our homes, Allah Ta‘ala will illuminate our homes. Accordingly, our homes will become sanctuaries of peace, happiness and tranquillity.

May Allah Ta‘ala illuminate our homes and lives with Noor – ameen.

uswatulmuslimah

Six Lessons for Eternal Success

Sat, 05 Aug 2023 08:30:49 +0000

(Haatim Asamm (rahimahullah)

On one occasion, after Haatim (rahimahullah) had spent thirty years in the company of his shaikh and teacher, Shaqeeq Balkhi (rahimahullah), Shaqeeq (rahimahullah) asked him, “What have you learnt (from me) since the time you have accompanied me?”

Despite spending such a lengthy period of time in his company, Haatim (rahimahullah) replied that he had learnt (only) six lessons. When Shaqeeq (rahimahullah) enquired as to what these lessons were, Haatim (rahimahullah) explained them as follows:

First Lesson: “I have seen everyone in doubt (and concerned) when it comes to the matter of (their) sustenance, whereas I have relied on Allah Ta‘ala (when He says), “And there is no moving creature on earth, but that Allah is fully responsible for the providing of its sustenance.” (Surah Hood ; V:6)

Thus, I have realized that I am (also) one of these creatures (whose sustenance Allah Ta‘ala has taken care of). Hence, I did not engross myself in something which my Rabb has taken responsibility of for me.” On hearing this, Shaqeeq (rahimahullah) said, “Excellent! What is the second (lesson)?”

Second Lesson: Haatim (rahimahullah) continued, “I have noticed that every person has a friend with whom he shares his secrets and complaints. I thus thought of looking for someone I could befriend, (only to realize that) every friend and brother only remains till death. I therefore decided to take up a friend who will be with me (even) after death. Hence, I befriended good deeds so that they may remain with me till the reckoning, they may cross the siraat (bridge over Jahannam) with me, and they may keep me firm in front of Allah Ta‘ala.” To this Shaqeeq (rahimahullah) responded, “Correct! What is the third (lesson)?”

Third Lesson: Haatim (rahimahullah) said, “I have seen that everyone has an enemy. I decided to see who my enemy (really) was. (I thus realized that) the one who backbit me is not my enemy, nor is the one who took something from me. Rather, my enemy is the one who commands me to disobey Allah Ta‘ala when I am in His obedience. I had seen that this is Iblees and his army, hence I have taken them as an enemy. I have declared war with them, placed the string on my bow and positioned my arrow (towards them), not allowing him (Iblees) to get close to me.” Shaqeeq (rahimahullah) exclaimed, “Excellent! What is the fourth (lesson)?”

Fourth Lesson: Haatim (rahimahullah) explained, “I have realized that there is someone who pursues every person (and gets hold of them) one day (or another). I have seen that this (person) is the Angel of Death. Hence, I have freed my soul for him so that the day he comes, I will not have to hold (my soul) back from him and I will proceed (happily) with him.” On hearing this, Shaqeeq (rahimahullah) said, “Excellent! What is the fifth (lesson)?”

Fifth Lesson: Haatim (rahimahullah) further mentioned, “I pondered over the creation (and realized that) I love some and hate others. (However,) the one whom I love has not given me (anything in order for me to like him), and the one whom I hate has not taken anything from me (which would cause hatred for him in my heart). I thus (fell into retrospect and) enquired (from myself), ‘On what basis have you developed this?’ I then came to realize that I had developed this because of jealousy. Hence, I have shunned jealousy from my heart and I (now) love everyone. (Now,) whatever I dislike for myself, I dislike for them (as well).” To this Shaqeeq (rahimahullah) responded, “Excellent! What is the sixth (lesson)?”

Sixth Lesson: Haatim (rahimahullah) concluded by saying, “I have noticed that everyone has a house and abode while I have realized that my (real) abode is the grave. So whatever good I am able to carry out, I send it forward (to the Hereafter) for myself so that I may furnish my grave (with it), for indeed if the grave is not furnished, living in it will not be possible.”

After hearing these lessons, Shaqeeq Balkhi (rahimahullah) instructed Haatim (rahimahullah) thus, “Hold firm to these six qualities for you will not require any other knowledge besides this.” (Hilyatul Awliyaa vol. 6, pg. 316)

NB: Imaam Ghazaali (rahimahullah) has mentioned another version of this incident, which contains eight lessons. (Ihyaau ‘Uloomid Deen vol. 1, pg. 277)

One of the gems of wisdoms of Haatim (rahimahullah) were, “A calamity in Deen is (far) worse than a worldly calamity. However, when my daughter passed away, more than ten thousand people consoled me, whereas when I missed a salaah in congregation, not a single person consoled me.” (Mufeedul ‘Uloom pg. 268)

Lessons:

1. In order for a person to acquire the true qualities of imaan and become a practical Muslim, it is extremely important that he adopts the company of the pious and remains under their guidance for a lengthy period of time. The Sahaabah (radhiyallahu ‘anhum) became the best of the creation after the Ambiyaa (‘alaihimus salaam) because of being in the company of Rasulullah (sallallahu ‘alaihi wasallam). In a like manner, Haatim (rahimahullah) became who he was by remaining in the company of his shaikh, Shaqeeq (rahimahullah), for 30 long years and learnt these great important lessons from him.

2. When a person is convinced about the temporary nature of this world and the everlasting nature of the Hereafter, he understands the great importance of Deen and the insignificance of the material world. He will therefore be able to manage a calamity affecting his material possessions, whereas a loss to his Deen will be unbearable.

uswatulmuslimah.co.za

Guidance.

Sun, 30 Jul 2023 02:15:22 +0000

Why are you tempted in this life? Its because you need guidance, and the best way to be guided, is to build character through temptations.

Hayaa (Shame & Respect/ Modesty)

Wed, 19 Aug 2015 09:10:13 +0000

Islam – The Perfect Code of Life

Islam is the perfect code of life. It provides complete guidance in all spheres of life and teaches man how to conduct and how to fulfil his worldly and deeni needs. Islam advocates respecting human rights and promotes sublime conduct when interacting with the creation. In aspects of honesty, trustworthiness, kindness to parents, respect to elders, and decency in manner, speech and dressing, Islam is second to none. From among the core values that Islam encourages one to adopt is the quality of Hayaa (shame and respect).

In essence, hayaa (shame and respect) is the stepping stone to acquiring the true morals, values and ethics of Islam. After examining the various laws and injunctions of Islam, whether relating to the domestic, social or economic aspects of one’s life, one will reach the conclusion that the element of Hayaa (shame and respect) forms an integral part of all practices.

Rasulullah (Sallallahu Alaihi Wasallam) has said:

قال رسول الله صلى الله عليه و سلم :لكل دين خلق وخلق الإسلام الحياء (موطا إمام مالك رقم 1610)

Every religion has a distinguishing characteristic, and the distinguishing characteristic of Islam is Hayaa (shame and respect).

In a humble attempt to promote hayaa, this series in future will be dedicated to this topic. It is hoped that, Insha Allah, it will make us more conscious of the various aspects of shame and modesty. May Allah Ta’ala enable us to truly adopt hayaa in every facet of our lives. Aameen.

Ihyaauddeen

Journey through Salaah

Tue, 16 Aug 2022 19:25:22 +0000

A Journey Through Salah

Ṣalāh is a unique act of worship involving every one of our body parts. Every requirement and component of ṣalāh has its own impact, its own flavour and experience. Every action and statement have their own form of servitude (ʿubūdiyyah) to Allah (ʿazza wa jall). The journey through ṣalāh is remarkable. Each part is a unique milestone, bringing its own **sweetness** (ḥalāwah) and joy.

Ṣalāh combines the recitation of the Qur’ān, dhikr and duʿā’. Each one of these is an extremely praiseworthy act of worship outside of ṣalāh. Ṣalāh, however, combines all three acts in one setting. Moreover, ṣalāh is an act where you simultaneously worship Allah (ʿazza wa jall) using your tongue, body and heart.

Ṣalāh differs from fasting, zakāh and ḥajj in that we are obligated to perform ṣalāh every day; not once but five times. Praying five times a day allows us to renew our pledge to Allah (ʿazza wa jall) five times a day. As humans, we immerse ourselves in this world and, therefore, tend to forget Him. As soon as we are about to drown in our heedlessness (ghaflah), ṣalāh intervenes, offering a lifeline that pulls us swiftly out of it. The sins perpetrated in between the prayers take us away from Him, harden our hearts and stop us from being true slaves. Ṣalāh is, therefore, our ‘spiritual cleanser’, expiating the sins committed between two prayers.

This chapter will take you on a journey through ṣalāh, exploring the secrets and significance of each posture, along with their various adhkār.

Attending The Court Of The Almighty

If you are going to meet an important leader or king, you will make sure that you are prepared. You will shower, perfume and wear your smartest clothes. When preparing for ṣalāh, you are actually preparing to meet the King of all kings: Allah (ʿazza wa jall) Himself. The Messenger of Allah ﷺ said, “When one of you performs ṣalāh, let him wear both of his garments, for Allah is most worthy of being adorned for” (Bayhaqī).

Studies in psychology and science have shown that what you wear affects your behaviour and mental state. Allah (ʿazza wa jall) says, “O Children of Ādam, take on your adornment at every place of worship.” (7:31). Commenting on this āyah, the scholars have mentioned that it is praiseworthy to adorn oneself, apply perfume and use miswāk in preparation for ṣalāh. Doing this will:

1. Give us reward for acting upon the Sunnah.

2. Prepare us, mentally and psychologically, for ṣalāh.

3. Helps us give ṣalāh its due importance and seriousness, and thereby improve the quality of our ṣalāh.

Adorn yourself for the honour of meeting Allah (ʿazza wa jall), al-Aʿlā (The Greatest). Preparing yourself in such a manner should be out of your humility and respect for Him, not out of personal vanity or pride.

Miswāk

The Messenger of Allah ﷺ said,

“When the servant uses the siwāk and then stands to pray, an angel stands behind him and listens to his recitation. The angel draws near until he puts his mouth on (the reciter’s) mouth. Nothing of the Qur’ān comes out of his mouth except that it enters the heart of the angel. Thus, purify your mouths for the Qur’ān” (Bazzār).

“If I were not afraid of overburdening my ummah, I would have commanded them to use the siwāk for every ṣalāh” (Bukhārī).

“The siwāk purifies the mouth and pleases the Lord” (Nasā’ī).

Reflect

Just as you cover your body in ṣalāh (satr al-ʿawrah), Allah (ʿazza wa jall), the Concealer of sins (al-Sittīr), covers your sins. Remembering your sins (of which only Allah (ʿazza wa jall) knows) should invoke shyness in you, and fill your mind with remorse and embarrassment. It should make you lower your head and turn to Him in the manner befitting of a sincere repentant slave.

Source

Weakness of Conviction

Sat, 15 Oct 2022 07:49:59 +0000

Sayyiduna Abu Hurairah (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “The only fear which I have over my Ummah (in regard to their hearts being affected) is the weakness of conviction.” (Tabraani – Majma‘uz Zawaaid #416)

From this hadeeth, we learn that one of the main fears which Rasulullah (sallallahu ‘alaihi wasallam) had for his Ummah was the fear of the Imaan and conviction of the Muslims becoming weak.

In reality, it is a person’s belief and conviction that motivates and urges him into action. Every person understands the danger of a loaded gun, and hence if a loaded gun is held to one’s head (Allah Ta‘ala forbid!), a person will immediately cooperate with the one holding the gun. The reason is that there is a firm conviction and deep belief that a bullet to the brain will result in instant death.

When it comes to the world around us, then we are able to openly observe the chain reaction of cause and effect. We see car accidents resulting in fatalities and natural disasters ending in calamity. Hence, the conviction of these causes and effects is deeply rooted in people’s hearts.

As far as the Hereafter is concerned, then Jannah and Jahannam, the siraat (bridge) which crosses over Jahannam and leads to Jannah, and the weighing of the deeds – all these relate to the unseen. The rewards for our righteous deeds and punishments for our actions will only be seen after we leave this world. Thus, as time passes, if an effort is not made on one’s Imaan, then these realities of the Hereafter gradually recede to the back of one’s mind, where they appear to be a distant dream.

On account of remaining in the blessed company of Rasulullah (sallallahu ‘alaihi wasallam), the Sahaabah (radhiyallahu ‘anhum) were blessed with true Imaan and conviction. Thus, Sayyiduna Haarith bin Maalik Ansaari (radhiyallahu ‘anhu) reports that he once passed by Rasulullah (sallallahu ‘alaihi wasallam) when Rasulullah (sallallahu ‘alaihi wasallam) asked him, “How are you this morning, O Haarith?” Sayyiduna Haarith (radhiyallahu ‘anhu) replied, “I commenced the morning as a true believer.”

Hearing this answer, Rasulullah (sallallahu ‘alaihi wasallam) responded, “Look at (i.e. consider) what you are saying, for every statement has a reality (i.e. a proof)! So, what is the reality (proof) of that (your statement)?” Sayyiduna Haarith (radhiyallahu ‘anhu) replied, “This morning, I have turned away from the Dunya (material world), thus I spent my entire night awake (in worship) and remained thirsty throughout the day (fasting). It is as though I can see the throne of Allah Ta‘ala being brought out for the reckoning, and it is as though I can see the inhabitants of Jannah visiting one another in Jannah, and it is as though I can see the inmates of Jahannam howling to one another (in anguish and distress).”

When Rasulullah (sallallahu ‘alaihi wasallam) heard this answer, he said, “(You are) a slave (of Allah Ta‘ala) whose heart contains the Noor of Imaan. Since you have acquired the recognition (of Allah Ta‘ala), remain steadfast (upon your Imaan and Deen).” (Musannaf Ibni Abi Shaibah #31064 and Tabraani – Majma‘uz Zawaaid #190)

Such was the Imaan and conviction of Sayyiduna Haarith (radhiyallahu anhu) that it was though he could see Jannah and Jahannam before him – and this prompted him to spend his night standing in Ibadah and his day fasting for the pleasure of Allah Ta‘ala.

Today, there is no lack of knowledge and information. There is an abundance of Deeni websites, inspirational lectures, educational literature, informative posts and Ulama to whom people can refer. Yet, despite this, Deen and the Sunnah is still seen to be on the decline. Muslim women know that adopting purdah and dressing with modesty is compulsory, and Muslim men know that they must perform their Salaah in the masjid – yet we find that very few people hold onto these actions. The reason is that our Imaan and conviction has become weak.

The solution is to make an effort on our Imaan. Daily, we must conduct ta’leem at home. When reading the incidents of the Sahaabah (radhiyallahu ‘anhum), our hearts will be moved and our Imaan will receive a boost. Likewise, we should daily speak about the greatness of Allah Ta‘ala, try to recite the first Kalimah 100 times, as well as take out a few minutes before going to bed to ponder over Jannah, Jahannam, the grave and the other realities that face us after death. Insha-Allah, through adopting this simple procedure, our Imaan and conviction will remain strong.

May Allah Ta‘ala bless us with true Imaan and conviction, aameen.

uswatulmuslimah.co.za

Khushu' (Concentration) in Salaah

Mon, 27 Dec 2021 08:53:13 +0000

What is Khushu?

Khushūʿ is one of the actions of the heart. Linguistically, khushūʿ means to sink, to be low, to be subservient and to be still. Technically, it refers to the heart that stands with complete humility, lowliness and full concentration towards Allah. Khushūʿ resides within the heart and is manifested through the limbs and organs.

With khushūʿ your heart softens, becomes still, and humbles itself to its Lord. Your heart submits and focuses on Allah to such a degree that everything else retreats into insignificance. Your limbs and organs then follow the heart and they too are humbled. The Messenger of Allah ﷺ said, “There is a lump of flesh in the body: if it is sound, the whole body will be sound but if it is corrupt, the whole body will be corrupt. Truly, it is the heart” (Bukhārī).

A humble heart results in the humbling of the ears, eyes, head and face. This is why the Prophet ﷺ would say in his rukūʿ, “My hearing, sight, mind, bones, and nerves are humbled to You” (Muslim). Your hearing submits to Allah and you only listen to what He has permitted. Your eyes do not glance at the ḥarām. Every interior and exterior part of your body humbles itself and obeys its Creator.

Khushūʿ extinguishes the ‘fires’ of lust and desire, and illuminates your heart with the ‘light’ of Allah’s greatness. You become fully aware that Allah is looking at you, and this fills your heart with His reverence.

Khushu: In and Outside Your Salah

Although the focus of this series is khushūʿ within ṣalāh, it is important to note that you should also strive to experience khushūʿ outside of ṣalāh. Imām al-Ghazālī (raḥimahullāh) described khushūʿ as the fruit of īmān and the result of a firm conviction in the greatness of Allah. If you are blessed with this, you will enjoy khushūʿ in and outside of ṣalāh – even when alone and away from others. Continuously remembering that Allah sees you, being in awe of His greatness, and recognising your own deficiencies will lead to a constant state of khushūʿ.

Khushūʿ is a state in which you constantly weigh up your sins against the greatness of Allah, leaving you overwhelmed with humility and a desperate need for Him.

Khushūʿ magnifies and multiplies the rewards of good deeds. Ibn Taymiyyah (raḥimahullāh) explains that even though there is a great reward in reciting Sūrah al-Ikhlāṣ (as it equates to one third of the Qur’ān), if one was to read any other āyah with khushūʿ, the reward of it would be greater.

The Quickest Route to Allah’s Pleasure

Khushūʿ is one of the easiest and quickest routes to attaining the pleasure of Allah. One of the pious predecessors said, “I have tried coming closer to Allah by entering all the doors of worship. But every time I came close to a door, I found that it was crowded with people; thus, I was unable to enter until I approached the door of humility and desperate need for Him. I found that it was in fact the nearest and widest of all doors to Allāh; there were not any crowds at it nor were there any barriers. As soon as I placed my foot inside, He took my hand and admitted me inside.”

“Khushūʿ is the humility of the heart and the subservience of the limbs and organs.”

[ʿAṭā’ al-Khurāsānī (raḥimahullāh)]

Source

Avoid Hypocrisy!

Sat, 11 Jun 2022 06:41:26 +0000

As-Salaam alaikum,

As we know it in Islam, Riya' (hypocrisy) is one of the secret sins of the heart, and often the perpetrator of riya' is self-deluded and hardly realizes his hypocrisy. Hypocrisy means that the state of the heart, in its intention and desires, does not correspond to the virtue of the outward act; it is the desire for something beside Allah Ta'ala, in serving Him, and the desire to gain something from men by that service to Allah; it is to do an action, outwardly for the glory of Allah, but with the intention of having glory of men. The Noble Prophet, Sallallahu alaihi Wasallam, said:-- "The thing most to be feared for my community is hypocrisy and secret desire." If man is not heedful of the direction of his secret desires, they will corrupt his service of Allah.

In its most open form, hypocrisy is falsehood and in its most hidden form, it is guile. It is hidden from him who is neglectful and is manifest to him who searches for it with understanding knowledge; and he who knows the gravity of his need of it cleaves to sincerity, out of fear of hypocrisy.