In the Name of Allaah, the Most Merciful, the Bestower of Mercy

10 Steps to Draw Closer to Allah

 

It should be the desire of every Muslim to draw nearer and closer to Almighty Allah the most compassionate and the most merciful. By drawing closer and near to Allah we gain his help in every aspect of our lives in this world and to be merciful to us so that we may gain mercy in the hereafter in order to enter Jannah in the next world.

When we call upon him he would answer our calls and when we ask of him for anything he would give it to us and when we draw nearer to him then our sincerity and intentions will enable us to become closer to him.

So we should strive to draw nearer to Allah, the Glorified the Exalted, who is the majesty of honour and generosity and the giver of peace, the most high and the most honoured.

So what can we do to draw closer to him? The following are 10 steps for us to draw closer to our Almighty Allah:

1. Fulfilling obligatory duties and abstaining from prohibited matters

The Prophet (May Allah bless him and grant him peace) has guided us. And Allah, the Glorified and the Exalted, has guided us how to draw near to Him. As He said According to Hadith Qudsi:

“Whoever draws near to Me among those drawn near by fulfilling what I have made obligatory on them….

You do not draw near to Allah except by fulfilling the obligatory duties which Allah has made obligatory on you; (that is) the obligatory duties from the obligatory duties (Faraid) such as Prayers, and Zakat (obligatory charity), and Hajj, and Fasting and being good to Parents and all these obligatory duties on you draw you near to Allah, the Glorified and the Exalted. And the faraid (obligatory duties) are the first things that draw you near to Allah. You do not reach the door of nearness nor do you reach to the presence of nearness except by fulfilling the obligatory duties. This is the first thing that draws you near to Allah, the Glorified and the Exalted, and you are in His Presence.

So the first thing we need to do is fulfil ALL of our obligatory duties and abstain from that which Allah and his messenger have forbidden us from.

2. Nawafil prayers (superogatory prayers)

Allah says in Hadith Qudsi:

….and My slave keeps on coming closer to Me through performing Nawafil (voluntary deeds) until I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My Protection, I will protect him..." [Bukhari]


A Source of Elevation for you

The Prophet (sallAllahu alayhi wasallam) said: "Ask (anything)." Rabi'ah said: "I ask of you to be your companion in paradise." The Prophet said: “Anything else?" Rabi'ah said: "That is it." The Prophet (sallAllahu alayhi wasallam) said to him: "Then help me by making many prostrations (i.e., supererogatory prayers)." [Muslim]

Tahajjud

Allah Most High said, “Establish worship at the going down of the sun until the dark of the night, and (the recital of) the Qur’an at dawn. Lo! (the recital of) the Qur’an at dawn is ever witnessed. And some part of the night awake for its recital, as voluntary worship for you. It may be that your Lord will raise you to a praised estate.” [Qur’an, 17: 78-79]

Abu Hurayra (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “The best prayer after the obligatory prayers is the night prayer.” [Muslim]

Abu Umama al-Bahili (Allah be pleased with him) reports that the Messenger of Allah (blessings and peace be upon him, his family, and companions) said, “Hold fast to night prayer, for it was the way of the righteous before you, a way of drawing closer to your Lord, an expiation for wrong deeds, and a shield from sin.” [Tirmidhi, and others] In some narrations, there is an addition, “And it repels sickness from the body.”

And because night vigil time is the best of times for voluntary worship and prayer, and the closest a servant is to his Lord.

So let us make the habit of reading as many Nawafil prayers as we can for more prayers means more prostrations and one is truly the closest to Allah in prostration.

….bow down in prostration and bring yourself the closer (to Allah)." (96:19)

3. Zikr (remembrance of Allah) and glorification of Allah

"…Verily, in the remembrance of Allah do hearts find rest." (13:28)

Remembrance of Allah indeed is the greatest virtue.(29:46).

O ye who believe, remember Allah much. And glorify Him morning and evening (33:42-43)

Remembrance of Allah is the foundation of all good deeds. Whoever succeeds in it is blessed with the close friendship of Allah. That is why the Prophet, peace be upon him, used to make remembrance of Allah at all times. When a man complained, "The laws of Islam are too heavy for me, so tell me something that I can easily follow," the Prophet told him, "Let your tongue be always busy with the remembrance of Allah." [Ahmad].

Remembrance of Allah the best of deeds

The Prophet, peace be upon him, would often tell his Companions, "Shall I tell you about the best of deeds, the most pure in the sight of your Lord, about the one that is of the highest order and is far better for you than spending gold and silver, even better for you than meeting your enemies in the battlefield where you strike at their necks and they at yours?" The Companions replied, "Yes, O Messenger of Allah!" The Prophet, peace be upon him, said, "Remembrance of Allah." (Tirmidhi,Ahmad)

Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, "The similitude of one who remembers his Rubb and one who does not remember Him, is like that of the living and the dead.'' [Al-Bukhari and Muslim].

Zikr can be done anywhere and anytime

A person may ask, ‘How can we do Zikr all the time whilst we have so many things to do in life such as we go to work, feed the family, pay bills, etc.? Well, the answer to this is that, firstly, it is the Sunnah of Allah's Messenger to work and feed the family which is rewarded by Allah and, secondly, that when a person is working or at school or wherever a person may be this does not mean that he should stop remembering Allah while he is working, while he is serving his customers or while he is programming his computer.

In fact the heart of the believer should be attached to Allah's remembrance throughout his day to day activities such that he protects himself from falling in love with the materials and temptations of this world and that his love for Allah and his Messenger becomes stronger and stronger as time goes by. When a person begins to remember Allah all the time it is then that he becomes conscious of his actions.

Remember: in a place where people are oblivious to dhikir, remembrance of Allah is like being steadfast in jihad, when others are running away. (Targhib, p. 193, vol. 3 ref. Bazar and Tibrani)

"... And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).'' (33:35)


4. Calling upon Allah in Dua (supplication)

Allah the most compassionate says in the Holy Quran, "Call on Me. I will answer your prayer, but those who are too arrogant to serve me will surely find themselves humiliated in Hell" (40:60).

Allah the Exalted, has said: "And your Lord says: Pray unto me: and I will hear your prayer" (Quran 40:60),

"Call upon your Lord Humbly and in secret" (Quran 7:55),

"When My servants question thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me" (Quran 2:186),

"Is not He (best) who listens to the (soul) distressed when it calls on Him, and who relieves its suffering." (Quran 27:62)

Dua’s are never wasted

Aisha radhiallaahu anha said, "No believer makes Dua and it is wasted. Either it is granted here in this world or deposited for him in the Hereafter as long as he does not get frustrated."

Allah’s anger at those who don’t make dua

In fact, it is even wrong to never make Dua, "Whosoever does not supplicate to Allah, He will be angry with Him." [Saheeh Jaami`as-Sagheer #2414]

Dua is a weapon for the believers

Rasullullah is reported to have said, “Dua is the weapon of a Muslim”.

Dua for ones brother in his absence

"The supplication that gets the quickest answer is the one made by one Muslim for another in his absence." [Abu Daw'ud and Tirmidhi]

So let us build a close relationship with Allah by making much dua to him. He loves it when his slave calls upon him and it angers him if his slave does not call upn him.

Let us have full hope that our dua’s will be accepted and if you think they won’t they know Allah is keeping the rewards for you in the hereafter and those rewards are so great that one would wish that none of there duas were excepted in this world just so that one can gain all the rewards for their duas in the next world.

5. Building a close relationship with the Qur’an

Recite the Holy Qur’aan as much as we can for It will come as an intercessor for its reciter’ on the Day of Judgement [Muslim]
Learn the Qur’an and recite it, because the example of one who learns the Qur’an, reads it and recites it in Tahajjud is like an open bag full of musk whose fragrance permeates the entire place. And the person who has learnt the Qur’an but sleeps while the Qur’an is in the heart is like a bag full of musk but with its mouth closed.

Virtues of reciting the Qur’an

“Whoever reads a letter from the Book of Allah will receive a hasanah (good deed) from it (i.e. his recitation), and the hasanah is multiplied by ten. I do not say that Alif-Laam-Meem is (considered as) a letter, rather Alif is a letter, Laam is a letter, and Meem is a letter.” [At-Tirmidhi, Ad-Darimi]

“There is no envy (acceptable) except in two (cases): a person whom Allah has given the Qur’an and recites it throughout the night and throughout the day. And a person whom Allah has given wealth, that he gives out throughout the night and throghout the day.” [Al-Bukhari and Muslim]

It was narrated that Abdullah ibn Mas’ud said: Whoever reads Tabarakallahi Biyadihil Mulk [i.e. Surah al-Mulk] every night, Allah will protect him from the torment of the grave. At the time of the Messenger of Allah (Peace be upon him) we used to call it al-mani’ah (that which protects). In the Book of Allah it is a surah which, whoever recites it every night has done very well. (an-Nasa’i)

Abdullah Ibn ‘Abbas and Anas Ibn Malik (Ra) reported that the Prophet (Peace be upon him) said, ‘Whoever recited Surah Zilzilah (99) would get the reward of reciting half the Qur’an. Whoever recited Surah al Kaafirun (109) would get a reward as if reading a quarter of the Qur’an. Whoever recited Surah al Ikhlas (112) would get a reward as if reading one third of the Qur’an’. (At-Tirmidhi 2818/A)

Reading, understanding and implementing the Qur’an in our daily lives

The virtues of reciting the Qur’an are too numerous to list. In order to get closer to Allah we need to recite the Qur’an, understand it and implement it in our daily lives.

We should make a target of reading at least a chapter a day. If one can’t manage that then at least half a chapter. If one still can’t manage that then recite at least quarter of a chapter or even a page a day. However much we can manage we should try to recite each day with its meanings and implement what we learn into our daily lives.

Reading a little each day is better than reciting a lot once in a while. We should build a close relationship with the Qur’an which is in fact building a close relationship with Allah!

“Verily Allah raises nations by this book (the Qur’an) and puts down (i.e. destroys) others by it.” [Muslim]

6. Keeping good company

One of the most important things we must do, which sadly many people neglect, is that we should avoid bad company. People we should avoid taking as friends those who speak too freely, who miss Salah, who do not dress modestly, who backbite, slander etc.

The company of such people is poison; just even sitting and talking with them will lead one to commit sins. Just as a person who sits for a long time with a perfume seller begins to smell nice, and a person who sits by a gutter cleaner begins to smell awful, similarly a person who spends time in the company of the wicked eventually gets affected badly by them.

Rather, we should seek out pious friends who fear Allah taala and who have the qualities of humility, charity, compassion, modesty and knowledge. If we sit with them we will always benefit and they will be a means for us to get closer to Allah taala!

The Prophet (saws) said, “The case of the good companion and the bad companion is like that of the seller of musk and the blower of the bellows (iron-smith). As for the seller of musk, he will either give you some of the musk, or you will purchase some from him, or at least you will come away having experienced its good smell. Whereas the blower of the bellows will either burn your clothing, or at least you will come away having experienced its repugnant smell.” [Al-Bukhaaree and Muslim]

Remember: “All friends will be enemies of one another on that Day (Day of Judgment) except those of the virtuous.” (al-Qur’an 43:67)

7. Having fear and hope in Allah

Indeed, no one despairs of relief from Allah except the disbelieving people. (Surah Yusuf 12:87)

One must be hopeful of Allahs mercy and forgiveness and fearful of His punishment. It is this fear that should lead one to seek Allahs forgiveness with hope. Allah says:

Know that Allah is severe in punishment and that Allah is Forgiving and Merciful. (Surat al-Maaidah 5:98)

In the above verse, Allah gives us reason to fear because His punishment is justly severe, as well as good reason to have hope, since He is the Most Forgiving and Merciful. There should be a balance between fear and hope and not too much or too less of one or the other.

We should always remain between fear and hope. For, the right and the approved kind of fear is that which acts as a barrier between the slave and the things forbidden by Allah. But, if fear is excessive, then the possibility is that the man will fall into despair and pessimism.

On the other hand the approved state of optimism is of a man who does good in the light of the Shari'ah and is hopeful of being rewarded for it. Or, conversely, if a man committed a sin, he repents sincerely, and is hopeful of being forgiven. Allah (swt) said:

"Verily, those who believed, and those who migrated and fought in the way of Allah, it is they who are hopeful of Allah's mercy. And Allah is very Forgiving, very Merciful." (Al-Baqarah, 218)

In contrast, if a man indulges in sins and excesses, but is hopeful that he would be forgiven without doing anything good, then, this is self-deception, mere illusion and false hope. Abu 'All Rowzbari has said, "Fear and hope are like the two wings of a bird. If they are well balanced, the flight will be well balanced. But, If one is stunted, the Right would also be stunted. And, to be sure, if the two are lost, the bird will soon be in the throes of death." Allah has praised the people of hope and fear in the following verse:

'Is one who worships devotedly during the night, prostrating himself or standing, fearing the Hereafter, and hoping for the mercy of his Lord (is equal to him who doesn't do these things)?' (Al Zumar, 9)

Hope then also demands fear. If that was not the case, one would be in a state of false security. Conversely, fear demands hope. Without that it would be despair.

Fear and hope, both should be equally proportioned in our hearts, in our worship, and in our dua to Allah. Allah says:

Call out to Him with fear and hope. (Surat al-Araaf 7:56)
They forsake their beds to call their Lord in fear and hope. (Surat as-Sajdah 32:16)

8. Voluntary fasting for the pleasure of Allah

Fasting in general and voluntary fasting in particular is a great worship. Fasting is not restricted to Ramadhan, but it is an act of worship that can be [and should be in some cases] performed at any time and at any place except when not recommended. Indeed, it is a worship that draws the believer closer to Allah and closer to perfection.

Fasting Mondays and Thursdays:

`Aa'ishah said: The Messenger of Allah, salla Allahu alaihi wa salam, used to fast Mondays and Thursdays". [An-Nasaa’i; Sahih]

Abu Hurairah reported that the most the Prophet, salla Allahu alaihi wa salam, would fast would be Monday and Thursday. He was asked about that and he said: "The deeds of people are presented to Allah on every Monday and Thursday. Allah forgives every Muslim except for those who are deserting each other. He says: "leave them for later." [Ahmad; Hasan]

Intention for voluntary fasting

As opposed to Ramadan, the intention does not have to be made before dawn. The person can intend fasting [and start fasting] after dawn any time [even after noon] given that he did not eat anything. `Aa'ishah said : The Prophet, salla Allahu alaihi wa sallam, came to us one day and said, "Do you have any [food]?" We said "No". He said: Therefore, I am Fasting". [Muslim and Abu Dawood]

Fasting three days of every month(White days):

Abu Tharr Al-Ghefari said: "The Messenger of Allah, salla Allahu alaihi wa sallam, said "O Abu Tharr! if you fast three days of every month, then fast the 13th, the 14th and the 15th [these are call the al-ayaam al-beedh, the white days]". [Ahmad, an-Nasaa'i and at-Tirmithi; Sahih]

“Fasting and the Qur’an will intercede for the slave on the Day of Resurrection. Fasting will say: ‘O My Rabb! I prevented him from food and desires, so accept my intercession for him.’ And the Qur’an will say: ‘I prevented him from sleep during the night, so accept my intercession for him.’ He (sallallahu `alayhi wa sallam) said: ‘And they will (be allowed to) intercede.’” [Ahmad, at-Tabarani, Al-Hakim, Sahih]

So let us get closer to Allah by fasting Mondays and Thursdays or at least 3 days every month on the 14th,15th and 16th. If we leave something for the pleasure of Allah then we will get MUCH greater in return!

9. Sincerely repenting to Allah

Allah says: O son of Adam, if your sins were to reach the clouds of the sky and you would then seek My forgiveness, I would forgive you.

When a person sins and then sincerely turns to Allah for forgiveness, one will find Allah ready to accept his repentance and to forgive him, as this verse indicates:

And whoever does a wrong or wrongs himself, but then seeks forgiveness from Allah, he will find Allah forgiving and merciful. (Surat an-Nisaa 4:110)

Everyone commits sin and does wrong, but Allah is always willing to forgive and He always gives them a chance to repent and seek His forgiveness. A believer should never forget the fact that Allah is so forgiving. If Allah had willed, He could have held everyone accountable for his or her sins, but He has decreed that He shall allow His servants to seek His forgiveness and that He shall in fact forgive who and what He wills. In fact, Allah commands that His servants seek His forgiveness:

And seek Allahs forgiveness. Certainly, Allah is Forgiving, Merciful.
(Surat al-Muzzammil 73:20)

Repentance is an act, which purifies the soul and brings the servant closer to Allah. It puts the heart at rest from guilt. It protects one from falling prey to his desires and lusts and increases his faith.

We must ask ourselves this question: Would we be willing to forgive anyone who hurts us and disobeys us constantly as easily as Allah is Able to forgive? Most probably, the answer would be no. But our Creator is the Most Kind and He is the Most Perfect.

Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks. (Surat al-Baqarah 2:143)

In this Hadithi Qudsi, mankind is encouraged to seek Allahs forgiveness and repent, but there are five conditions of repentance, which must be met for ones repentance to be accepted. The first and most important is that the act of repentance be sincerely for Allah alone. Secondly, the person must feel remorse and guilt over his actions so much so that he wished he had never done it in the first place. The third condition is that the person must immediately cease performing the wrong and sinful act. Fourthly, the repentant person must have a firm intention to never commit the sin again. And lastly, the person must repent before it is too late, meaning before death approaches.

However, there is a condition. One must not associate any partners with Allah, which is shirk. And Allah does not forgive shirk and if one dies without believing in Allah alone as ones Creator, then he will be doomed to the Hellfire for all of eternity. So, Allah emphasizes the importance of calling on Him alone. He has no and needs no partners, associates, wives, children, etc. There is no god, but Allah. None forgives sins except Him, so one who is seeking forgiveness should seek it only from Allah.

Allahs forgiveness and mercy is far greater and vaster than the sins of the creation. One must always have trust and hope in Allah in both good times and bad times and especially when seeking Allahs forgiveness. And the believer who calls out to his Lord for forgiveness demonstrates his true weakness and that he is totally dependent on the Creator.

When one confesses his sins to Allah and sincerely repents with hope in Allahs mercy, the heart should come to peace and the soul should feel rest. When a person has hope, he has no reason to despair because it only leads to destruction. Allah gives hope to all, especially those who despair that there is no reason to despair because Allah is the Most Merciful of all those who show mercy. Allah praises those who repent and turn to Him:

And those who, when they commit a lewd act or wrong themselves with evil, remember Allah and ask forgiveness for their sins and who forgives sins except Allah? And they do not persist in what (wrong) they were doing while they knew it. For such, the reward is forgiveness from their Lord and Gardens with rivers flowing through, wherein they shall abide forever. How excellent is the reward of the doers (of good)! (Surah Ali Imran 3:135-136)

10. Having good manners, character and being humble

Many of us think that “a perfect Muslim” is simply one who is correct in the observance of the salah (ritual Prayer), the fasting, the zakah (payment of a certain portion of one’s wealth to the poor), and the Hajj (pilgrimage to Makkah). This indeed is not the case.

If the ritual observances do not help the person to be humble, virtuous and truly God-fearing, then he or she is not a real Muslim. A Muslim should be good and just in dealing with others, no matter their religion, and take special care to keep away from all the shameful and sinful things Allah (God) has forbidden.

One can never get close to Allah by being arrogant, full of pride and having a bad character and manners. Those who have humility and are humble and have good character and manners are the closest to Allah and Allah raises their ranks in the hereafter.

The superiority of good character:

Hadrat Abu Darda, may Allah be pleased with him, relates that the Holy Prophet Muhammad, may the peace and blessings of Allah be upon him, said, “Nothing is heavier in the scales of a believer on the Day of Judgement than his good behaviour. Allah detests a person who is obscene and shameless”. (Tirmidhi)

Having humility and being humble:

The Prophet (PBUH) said: "He who was humble for the sake of God by one degree, God (SWT) would then elevate them to a degree till they reach the uppermost of high Orders, and he who was arrogant to God (SWT), God (SWT) would then lower him for a degree till he reaches the lowest of low Orders", (Narrated by: Muslim (Hadeeth: 6535).
Al-Nawawi said:

The Prophet (peace and blessings of Allaah be upon him) said: “And no one humbles himself before Allaah but Allaah will raise him (in status).”

Humbleness is to know the value of oneself, to avoid pride, or disregarding the truth and underestimating people. As the Prophet sallallahu `alaihi wa sallam said, according to Muslim and others, "Al-Kibr is rejecting the truth and looking down upon people" [Muslim, Tirmidhi and Abu Dawud].

Humbleness is for one who is important and significant and he fears to gain notoriety or to become too great among people. Humbleness is that one should humble himself with his companions.

Humbleness is to humble oneself to one who is below you. If you find someone who is younger than you, or of less importance than you, you should not despise him, because he might have a better heart than you, or be less sinful, or closer to Allah than you. Even if you see a sinful person and you are righteous, do not act in arrogance towards him, and thank Allah that He saved you from the tribulation that He put him through. Remember that there might be some riyaa' or vanity in your righteous deeds that may cause them to be of no avail, and that this sinful person may be regretful and fearful concerning his bad deeds, and this may be the cause of forgiveness of his sins.

Humbleness is that your deed should not become too great in your eyes. If you do a good deed, or attempt to get closer to Allah ta`ala through an act of obedience, your deed may still not be accepted, "Allah only accepts from those who have taqwa (fear of Allah)." (Surat al-Maida: 27)

Humbleness is that, when you are advised, if Shaytaan calls you to reject the advice, you must negate him. Because the purpose of advice is that your brother points out the defects that you have.

The arrogant never gives credit to anybody or mentions good about someone, and if he needed to do so, he would also mention five defects of that person. But if he hears somebody reminding him about his own defects, he will not be flexible nor comply due to his inferiority complex. This is why it is among man's moral integrity to accept criticism or comment without any sensitivity or discomfort or feelings of shame and weakness.

We can summarize the teachings of Islam about the Muslim character in the following list:

Be truthful in everything, don’t lie.
Be sincere and straightforward, don’t be hypocritical.
Be honest, don’t be corrupt.
Be humble, don’t be boastful.
Be moderate, don’t be excessive.
Be reserved, don’t be garrulous.
Be soft-spoken, don’t be loud.
Be refined and gentle in speech, don’t curse and use foul language.
Be loving and solicitous to others, don’t be unmindful of them.
Be considerate and compassionate, don’t be harsh.
Be polite and respectful to people, don’t be insulting or disrespectful.
Be generous and charitable, don’t be selfish and miserly.
Be good natured and forgiving, don’t be bitter and resentful.
Share and be content with what Allah has given you, don’t be greedy.
Be cheerful and pleasant, don’t be irritable and morose.
Be chaste and pure, don’t be lustful.
Be alert and aware of the world around you, don’t be absent-minded.
Be dignified and decent, don’t be graceless.
Be optimistic and hopeful, don’t be cynical or pessimistic.
Be confident and have deep faith, don’t be doubtful and wavering.
Be spiritually oriented and not materialistic.
Be confident of the mercy of Allah, don’t be despairing and lose heart.
Be diligent and vigilant of your duties, don’t be negligent.
Be thankful to Allah and constantly pray to Him, don’t be forgetful of His innumerable blessings.

Finally as the righteous say, "The love of Allah is the axis around which all good revolves." If you fall in love with Allah, and then strive to be true in your love--in accordance with the way of the Beloved of Allah (Allah bless him and give him peace), then you'll find nothing but increasing light and contentment in your life.

And Allah alone gives success.

http://www.missionislam.com/knowledge/drawcloser.html

Assalamu'alaikum Warohmatullohi Wabarakatuhu...Bismillaahirrohmaanirrohiim ....

In the Name of Allaah, the Most Merciful, the Bestower of Mercy

Al-Istiqaamah Safar 1417H / July 1996    

Issue No.2

SEEKING ISTIQAAMAH

Allaah - the Most High - said:

    "Indeed those who say: Our Lord is Allaah, and then do istiqaamah (be upright and obedient) upon them shall be no fear, nor shall they grieve. Those will be the companions of Paradise, to dwell therein forever - a reward for what they used to do." [Soorah Ahqaaf 46:13].

From Abu 'Umar Sufyan ibn 'Abdullaah radiallaahu 'anhu, who said: O Messenger of Allaah sallallaahu 'alayhi wa sallam! Tell me something about Islaam which I can ask of no one but you? So he said: "Say: My Lord is Allaah and then do istiqaamah (be upright)." Abu 'Umar then asked him: O Messenger of Allaah! What do you fear that is the most harmful to me? So he took hold of his tongue and said: "Control this." 1

Abu Bakr as-Siddeeq radiallaahu 'anhu said, whilst explaining the meaning of the aayah (verse): "thereafter do istiqaamah" said: "Not associating any partners in the worship of Allaah." And he said: "Not turning to other than Him."

Abul-'Aaliyah (d.90H) - rahimahullaah - said:
"To make the religion and one's actions pure and sincere for Allaah alone."

Qataadah (d.104H) - rahimahullaah - said:
"To stand firm upon obedience to Allaah." 2

Ibn Rajab (d.795H) - rahimahullaah - said: 3
"The foundation of istiqaamah is: firmness of the heart upon tawheed (i.e. firmness in worshipping Allaah alone, not worshipping others along with Him) - as Abu Bakr and others have explained.

Thus when the heart is firm and upright upon the ma'rifah (realisation and knowledge) of Allaah, and upon fear, veneration and awe of Him, and upon love, desire and hope in Him, calling upon Him, and repenting and turning away from everything besides Him - then the limbs will all follow in obedience to Him. This is because the heart is the king of the limbs and they are its army. So if the king is upright, then his army and subjects will be upright.

Then, after the heart, the greatest of the body-parts which takes care of one's istiqaamah is the tongue - since the tongue is the translator of the heart and is its interpreter (i.e. the tongue is like a ladle which scoops-out what is in the heart). This is why, when the Prophet sallallaahu 'alayhi wa sallam ordered Abu 'Umar with istiqaamah, he then ordered him to safeguard his tongue.

The Prophet sallallaahu 'alayhi wa sallam also said:
"The eemaan (faith) of a person will not be upon istiqaamah (firmness and obedience to Allaah), until his heart is upon istiqaamah. And his heart will not be upon istiqaamah, until his tongue is upon istiqaamah." 4

And he sallallaahu 'alayhi wa sallam said:
"When the son of Aadam wakes up in the morning, then all of the body-parts humble themselves to the tongue, saying: Fear Allaah with regards to us, for we are dependant upon you. If you have istiqaamah, then we have istiqaamah, and if you swerve, then we also swerve." 5"

1. Related by Muslim (no.31) and at-Tirmidhee (no.2535).
2. Ibn Katheer related these narrations in his Tafseer Qur'aanul-'Adheem (4/106-107).
3. Jaami'ul-'Uloom wal-Hikam (pp.312-313), abridged.
4. Related by Ahmad (3/198) with a Hasan isnaad.
5. Hasan: Related by at-Tirmidhee (no.2531), from Abu Sa'eed al-Khudree radiallaahu 'anhu. It was authenticated by al-Albaanee in Saheehul-Jaami' (no.351).

http://www.sunnahonline.com/ilm/istiqaamah/july1996c.htm

Assalamu'alaikum Warohmatullohi Wabarakatuhu...Bismillaahirrohmaanirrohiim ....

All perfect praise is due to Allaah; I testify that there is none worthy of worship except
Allaah and that Muhammad is His Slave and Messenger; may Allaah send salutations
upon him and exalt his mention, as well as that of his family and all his companions.

Our talk today is about a great deed of the heart which is the foundation for all other
deeds - it is concerning the love of Allaah. If the relationship between love, fear and hope
is to be likened to a bird, then love is the head of the bird while fear and hope are its two
wings. A slave of Allaah heads towards Him by means of his love, fear and hope.
Love is the rank for which people compete; they long to learn about what it entails and
they yearn to attain it; it is the provision for the hearts; the food of the souls; the joy of
people's lives; the illumination of their minds; the foremost objective in life and the
essence of existence.

Love of Allaah is life itself, and to be deprived of it entails a terrible death; it is the light
without which one would sail in a sea of darkness; it is the cure without which one's heart
will be overwhelmed by a multitude of diseases; it is the joy without which one will
remain in permanent grief; it is the essence of faith and deeds, without which they become
like a soulless body.

It is the means without which people will never reach their destination nor attain their
place in Paradise; it is the means with which people reach their beloved (i.e., Allaah). I
swear by Allaah that if people can achieve this honour in both this life and the Hereafter,
then they have attained the true joy and happiness.

We are talking about the love of Allaah for His slave, which is in itself a great bounty that
only those who know the names and attributes of Allaah will realise the value of and
appreciate fully.

Signs indicating Allaah's love of His slave:
Ñ Caring for him since childhood; instilling faith in his heart; enlightening his mind;
choosing him to be amongst those who are beloved to Him; busying him with worship
by occupying his tongue with His mention and his limbs in acts of obedience to Him.
Therefore, Allaah makes such a person perform all that which pleases Him and shun
all that which displeases Him. Allaah facilitates matters for him without him needing
the assistance of others in any way and so his only concern becomes how to attain the
love of Allaah.

Ñ Kindness towards him by enabling him to perform the best deeds and act in the
finest manner.

Ñ Instilling acceptance in people’s hearts for him; people therefore become inclined
towards him and praise him, as in the narration of Abu Hurayrah, may Allaah be
pleased with him, who reported that the Prophet sallallaahu ‘alayhi wa sallam said:
“When Allaah loves a slave, He calls out to Jibreel and says: 'I love so-and-so, so love
him'. Then Jibreel loves him. After that, he (i.e., Jibreel) announces to the inhabitants of
heavens that: 'Allaah loves so-and-so, so love him'; then the inhabitants of the heavens
(i.e., the angels) also love him and they then make the people on earth love him
too.” [Al-Bukhaari & Muslim]

Ñ Afflicting him with trials, as in the narration of Anas, may Allaah be pleased with
him, that the Prophet sallallaahu ‘alayhi wa sallam, said: “The more one is afflicted the
more he is rewarded and when Allaah loves a people He afflicts them, so whoever is
content will gain the pleasure of Allaah and whoever is discontent will get the wrath of
Allaah.” Allaah afflicts people with trials so that He may thereby eradicate their sins
and free their hearts from being concerned with this life, because Allaah wishes that
His slaves busy themselves with nothing except Him; and thus when a slave is
afflicted, he finds no time to busy himself with the concerns of this life. Allaah afflicts
His slaves in order to witness real sacrifice on their part, as He says:
ولنبلونكم حتى نعلم المجاهدين منكم والصابرين ونبلوا أخباركم

which means: “And We will surely test you until We make evident those who strive
among you [for the cause of Allaah] and the patient, and We will test your
affairs." [Muhammad: 31] This trial and affliction will be in proportion to the strength
of faith that the slave has in his heart, as well as the amount of love that Allaah has for
His slave. Sa’d ibn Abi Waqqaas, may Allaah be pleased with him, once asked the
Prophet sallallaahu ‘alayhi wa sallam: “O Messenger of Allaah! Which people face the
sternest trials?” He sallallaahu ‘alayhi wa sallam answered: “Those who face the
sternest trials and hardships are the Prophets, then those who are nearest to them (in
terms of faith). Moreover, people will be tested according to the strength of their
faith.” [At-Tirmithi]

Ñ Taking his soul whilst he is performing a righteous deed, as the Prophet sallallaahu
‘alayhi wa sallam said: “When Allaah loves a slave, ‘Assalahu.” So people asked:
“What does ‘Assalahu mean?” He sallallaahu ‘alayhi wa sallam replied: “He (i.e., Allaah)
enables him to perform a righteous deed just before his death, so that all those around
him and his neighbours become pleased with him.” [Ahmad & Al-Haakim]

Signs indicating a slave's love of Allaah:
Love is something that is hidden, it exists in the heart and therefore anyone can claim to
have it; Allaah informs us about the Jews and the Christians:
وقالت اليهود والنصارى نحن أبناء الله وأحباؤه قل فلم يعذبكم بذنوبكم بل أنتم بشر ممن خلق
which means: “But the Jews and the Christians say: 'We are the children of Allaah and His
beloved.' Say: 'Then why does He punish you for your sins?' Rather, you are human beings
from among those He has created…” [Al-Maa’idah: 18] Love is easy to claim but difficult
to prove. One should not allow himself to be deceived by the thoughts which Satan brings
to his mind, making him think that he loves Allaah; a person should first test himself by
means of practical indicators in order to ascertain his claim, because love is just like a
tree which bears fruit; so the love in one's heart will reflect on his limbs as an indicator of
its existence, just as smoke is an indicator of fire. There are many such signs, such as:

Ñ Loving to meet Allaah, because one always longs to meet his beloved, always
mentions him and never forgets him. When will we meet Allaah? This will happen
three times: The first will be at the time of death; the second will be on the Day of
Resurrection and the third will be in Paradise. The fact that the first meeting will be
at the time of death does not mean that one should supplicate to Allaah for Him to
take his soul, rather, what it should mean is that when death does arrive, the righteous
slave rejoices, because he will be next to his Lord and receive reward and blessings
from Him, as Allaah says:
إن المتقين في جنات ونهر * في مقعد صدق عند مليك مقتدر

which means: “Indeed, the righteous will be among gardens and rivers, In a seat of
honour near a Sovereign, Perfect in Ability.” [Al-Qamar: 54-55] Allaah knows that His
righteous slaves love and long to meet Him, and thus He informs them that they will
indeed meet Him by saying:
من كان يرجو لقاء الله فإن أجل الله لآت

which means: “Whoever should hope for the meeting with Allaah – indeed, the term of
[i.e., decreed by] Allaah is coming…” [Al-‘Ankaboot: 5]
Ñ Enjoying being alone while supplicating to Allaah, reciting the Qur’aan, and praying
optional night prayers while taking advantage of the calmness of the night and the
absence of obstructions; and this is the very lowest level of love, because one who
enjoys sleeping or talking to others more than supplicating at night is not truthful in
his claim to love to Allaah. The more love that one has for his beloved, the more he
enjoys obeying and serving him. The Prophet sallallaahu ‘alayhi wa sallam said:
“From among the things of this life, women and perfume were made dear to my heart,
but the delight of my eyes lie in prayer.” [An-Nasaa’i] The delight of the eyes are, as

Imaam Ibn Al-Qayyim, may Allaah have mercy upon him, said, of a higher rank than
loving worldly things such as women and perfume. The Prophet sallallaahu ‘alayhi wa
sallam informed us that the delight of the eyes are those things that bring about real
tranquillity and joy, and in his case, it was when he would pray, which was his
connection with his Lord. He whose delight of the eyes in this life lies in prayer, will
have the delight of his eyes lie in being close to Allaah in the Hereafter in addition to
the support of Allaah for him during this life.

One who obeys Allaah due to love will do so easily and willingly, in contrast to he who
feels that it is a heavy burden on his back. Those who are sincere and who truly love
Allaah are obedient to him; they obey Him as easily as water runs down from the top
of a hill. Such people's souls delight in obeying Him.

How can we explain the hardship that one faces during certain acts, such as waking
up to pray the optional night prayers or the Fajr prayer? Does this perceived hardship
mean that the slave does not love Allaah? We must know that reaching the state in
which a slave worships Allaah with ease cannot be accomplished at the very first
attempt or act of worship; rather, it is vital that one trains himself, struggles and
sacrifices. This is why the joy and pleasure of worship only occurs after one perseveres
and exhausts himself in it. When he does this with sincerity, he eventually reaches the
level of being able to worship Allaah with ease and pleasure. This is why some of the
righteous Salaf, may Allaah have mercy upon them, would say: “We struggled for
twenty years with our optional night prayers, but enjoyed them for the rest of our lives.”
One fluctuates between enjoying them and finding them difficult until he reaches the
level of totally enjoying his worship.

Thus, It becomes evident that striving to worship Allaah consists of various ranks and
the one who comprehends this will be able to reach the highest of them, which would
then make worshipping Allaah very easy for him. One who reaches this level hates to
waste any time; indeed, he finds this abhorrent and very painful, and such feelings can
only be achieved by having love of Allaah. This is why those who have reached this
level suffer when they become sick, but they do not suffer due to their sickness; rather,
they suffer due to the fact that they have been prevented from worshipping in the
manner that they have become accustomed to. This is why Allaah has blessed such
people with the reward that the Prophet sallallaahu ‘alayhi wa sallam informed us of
when he said: “When a slave becomes sick or is travelling, he receives the same reward
that he would receive for all the righteous deeds that he is used to performing whilst at
his residence.”

Ñ Persevering through hardships. Endurance is a necessary characteristic of the one
who loves Allaah; it is the means to distinguish true and sincere love from false claims,
because one who endures and perseveres though hardships for the sake of his beloved
will thereby prove his truthfulness and sincerity. Many people despair and become
discontent whenever they are tested by Allaah and afflicted with hardship, which
reflects the falsity of their claim to love Allaah. Allaah commands the most beloved to
Him to endure and persevere when He says:
واصبر وما صبرك إلا بالله ولا تحزن عليهم ولا تك في ضيق مما يمكرون

which means: “And be patient, [O Muhammad], and your patience is not but through
Allaah. And do not grieve over them and do not be in distress over what they
conspire.” [An-Nahl: 127]

Ñ Not favouring anything that is dear to one over one's beloved, as the Prophet
sallallaahu ‘alayhi wa sallam said: “None of you will be a true believer until I am more
beloved to him than all others.” ‘Umar, may Allaah be pleased with him, heard this and
replied: “O Messenger of Allaah! You are dearer to me than everyone except myself.”
The Prophet sallallaahu ‘alayhi wa sallam said: “No! (you will not truly believe) until I
am more beloved to you than your own self.” So he, may Allaah be pleased with him,
said: “Now you are more beloved to me than myself.” Upon hearing this, the Prophet
sallallaahu ‘alayhi wa sallam said: “Now O ‘Umar! (i.e., now you have achieved true
belief).” One should not give preference to anyone or anything over Allaah or His
messenger, be it his parents, children or desires. The one who favours anything or
anyone over Allaah is sick-hearted while the one who favours Allaah over everything
else has fought his desires and will be consistent in worship. Therefore, if one sins, that
does not necessarily mean that he does not love Allaah, but it does mean that his love
is not perfect, because he who has no love for Allaah at all in his heart is a disbeliever,
as in the narration in the book of Imaam Al-Bukhaari, may Allaah have mercy upon
him, where An-Nu’aymaan, may Allaah be pleased with him, was brought to the
Prophet sallallaahu ‘alayhi wa sallam drunk, so he sallallaahu ‘alayhi wa sallam
applied the legal punishment for consuming intoxicants on him; while this was
happening, a man in the gathering cursed him, to which the Prophet sallallaahu
‘alayhi wa sallam replied: “Do not curse him, for he loves Allaah and His Messenger.”
This means that love was present in his heart, but it had decreased due him sinning.
Also, it is known that penal laws expiate sins.

Ñ Desiring to mention Allaah, whereby the persons tongue never tires from His
mention, nor does his heart ever feel burdened by it. One who loves Allaah desires to
worship Him and mention His name. Allaah Has commanded us to mention Him, even
in the most terrifying and dangerous situations, when He says:
يا أيها الذين آمنوا إذا لقيتم فئة فاثبتوا واذكروا الله كثيراً

which means: “O you who have believed! When you encounter a company [from the
enemy forces], stand firm and remember Allaah much…” [Al-Anfaal: 45] Another
proof of a person's love of Allaah is when he mentions His name as soon as he wakes
up and just before going to sleep – and this reflects the importance of maintaining and
memorising these particular supplications.

Ñ Crying when remembering Allaah in isolation. Allaah says:
إنما المؤمنون الذين إذا ذكر الله وجلت قلوبهم وإذا تليت عليهم آياته زادتهم إيماناً وعلى ربهم يتوكلون
which means: “The believers are only those who, when Allaah is mentioned, their
hearts become fearful, and when His verses are recited to them, it increases them in
faith; and upon their Lord they rely.” [Al-Anfaal: 2]

Ñ Becoming enraged when the limits of Allaah are violated, or when people slight His
prohibitions. Therefore, those who love Allaah the most will always try to stop such
prohibitions from being committed.

Ñ Loving the Words of Allaah (i.e., the Qur’aan). If one wishes to know how much he
loves Allaah, let him analyse how much he loves the Qur’aan and how much he enjoys
reciting, listening to and pondering over it.

Ñ Regretting acts of worship that one failed to perform, or time that has passed without
him mentioning Allaah. Those who truly love Allaah are keener to mention and
worship Allaah than they are to protect their wealth from being squandered or stolen.

Ñ Belittling the acts of worship that one has performed and considering them
insufficient and insignificant, as well as fearing that one did not perform them
correctly and in a manner that would be befitting to his beloved. This is why we ask
for Allaah's forgiveness immediately after concluding our prayers and after
pilgrimage. Allaah says:
الذين يؤتون ما آتوا وقلوبهم وجلة
which means: “And they [are the true believers] who give what they have while their
hearts are fearful because they will be returning to their Lord.” [Al-Mu’minoon: 60]
What are the means of instigating the love of Allaah in oneself?

Ñ Reciting the Qur’aan whilst pondering upon its meanings. Allaah says:
كتاب أنزلناه إليك مبارك ليدبروا آياته وليتذكر أولو الألباب
which means: “[This is] a blessed Book which We have revealed to you, [O
Muhammad], that they might reflect upon its verses and that those of understanding
would be reminded.” [Saad: 29] Pondering upon its meanings and having a heart
that reacts to such recitation is the objective of reciting the Qur’aan. Huthayfah,
may Allaah be pleased with him, reported: "I offered the optional night prayer with
the Prophet sallallaahu ‘alayhi wa sallam one night. Within it, he began reciting
Chapter Al-Baqarah; I thought that he would bow after reciting one-hundred verses
of it, but he continued reciting. Then, I thought that he would perhaps recite the
whole Chapter in a Rak`ah, but he continued reciting (after the Chapter had ended)
by reciting Chapter An-Nisaa'. Then, I thought perhaps he would bow upon
completing the Chapter; he then began reciting (Chapter) Aal-`Imraan, and his
recitation was unhurried. [During his recitation] when he recited verses that mention
to the Glory of Allaah, he glorified Him (by saying Subhaan-Allaah – (i.e., 'My Lord,
the Supreme, is far removed from every imperfection')); when he recited the verses
that mention supplication, he would supplicate; when he recited the verses that
mention seeking refuge in the Lord, he would seek refuge with Him. [Muslim]
Reciting the Qur’aan while reflecting upon its meanings increases the love of
Allaah in one's heart, as well as making him feel hope, fear, contentment and
gratitude; it also makes one increase in his reliance upon Him and causes one to
repent sincerely to Him. Moreover, it is a means of shunning dispraised qualities
that lead to the ruin of one's heart.

Ñ Performing optional acts of worship is another means for one to achieve the lofty
rank of loving Allaah. Abu Hurayrah, may Allaah be pleased with him, reported that
the Messenger of Allaah sallallaahu ‘alayhi wa sallam said: “Allaah the Exalted has
said: 'I will declare war against he who shows hostility to any pious worshipper of Mine;
and the most beloved thing with which My slave draws closer to Me is what I have
enjoined upon him; and My slave continues to draw closer to Me through the
performance of optional deeds (e.g., prayers and other acts of worship which are
additional to those which are obligatory) until I love him. When I love him I become his
hearing with which he hears, his sight with which he sees, his hand with which he strikes
and his leg with which he walks; and if he asks (something) of Me, I (will certainly) give
it to him, and if he asks My protection (or refuge), then I will protect him.” [Al-
Bukhaari]. This narration clarifies that Allaah's love of a slave is attained by the slave
doing two things: Performing obligatory acts of worship; and drawing close to Allaah
by performing optional acts of worship in addition to the obligatory acts. When one
becomes beloved by Allaah, this love pre-occupies him and keeps him away from
everything except that which would please his beloved; in fact, such a person would
not even have time to think about such matters.

One might argue that most Muslims do indeed perform optional acts of worship, but
they also commit sins and have shortcomings regarding their obligatory acts. We say
that this is true, but the solution for them is not to abandon their optional acts; rather,
they should maintain them because they make up for the shortcomings in their
obligatory acts. However, they must work on improving themselves and maintain and
increase whatever obligatory acts they are currently performing. The narration
mentioned above indicates how great the rank of prayer is in Islaam; and the highest
in rank after the obligatory prayers are the optional night prayers. Almost every
obligatory act of worship has a corresponding optional one that can be performed, so
if one falls short in any of them, he can find a way to compensate for the shortage, but
this does not mean that one should busy himself with optional acts of worship whilst
neglecting the obligatory ones.

Ñ Favouring Allaah over one's desires, especially when the desires are intense. There
are two indicators of this in the slave: One is when he does what pleases Allaah, even if
it entails doing what he dislikes, and the other is when he hates what Allaah hates,
even if this entails shunning something he loves. One should struggle against himself
in this matter in order to reach the exalted rank of love. Imaam Ibn Al-Qayyim, may
Allaah have mercy upon him, said: “Allaah tests the slave by making him crave to fulfil
his desires in order that he may then struggle and sacrifice to overcome this for the sake
of his beloved (i.e., Allaah) which then becomes a means preventing him from following
his desires.” One only gives up something that he desires for something that is more
desirable or dearer to him.

Why are the righteous higher in rank than the angels? The answer is because the
angels do not have any desires, nor do they follow their lusts; they are by their nature
obedient to Allaah; they praise and glorify Him, never becoming burdened or tired by
it; but as for man, he has to struggle against his lusts and desires which may divert
him and make him give up his mentioning and obedience of Allaah. So, when man
disobeys himself and resists his desires, he becomes better and higher in rank than the
angels. It is for the very same reason that some women of this world are superior to
those of Paradise - due to their voluntary sacrifice and struggle.

Ñ Thinking about the kindness and bounties of Allaah. People by their nature love
those who are kind to them and hate those who are evil or cause them harm. It is an
undeniable fact that there is none kinder than Allaah; this is proved by the fact that
the slave of Allaah alternates from one favour of Allaah to another - for the entire
duration of his life. Being able to breathe is just one example of His great favours, but
man does not give it its due importance; some people have calculated how many
breaths man makes in a single day and found that it is an average of twenty four
thousand! If this is only one favour, then what about all the other favours of Allaah?
Allaah says:
وإن تعدوا نعمة الله لا تحصوها

which means: “…And if you should count the favour [i.e., blessings] of Allaah, you
could not enumerate them…” [Ibraaheem: 34] This is not to mention the harm that
Allaah protects man from, as He says:
له معقبات من بين يديه ومن خلفه يحفظونه من أمر الله
which means: “For him [i.e., each person] are successive [angels] before and behind
him who protect him by the decree of Allaah…” [Ar-Ra’d: 11] Allaah grants His
favours despite the shortcomings of man. Allaah tolerates man's evil and provides for
him regardless of that; indeed it is enough that Allaah provides for those who
attribute a son to Him.

Ñ Having a heart that acknowledges and is attentive of the names and attributes of
Allaah, as well as knowing their implications. One who knows the names and
attributes of Allaah and their implications will undoubtedly love Allaah and it is only
the devout that have such knowledge – these are the people who truly love Allaah. The
more one learns about the qualities and attributes of Allaah, the more Allaah becomes
glorified in his heart, which in turn leads to him increasing in his love for Allaah.
Nobody could ever thank Allaah or praise Him appropriately. The Prophet
sallallaahu ‘alayhi wa sallam was the most knowledgeable of Allaah; he also loved
Allaah the most – more than all of mankind – yet one of his supplications was: “I am
not capable of enumerating Your praise - You are as You have lauded Yourself.” If the
slave was to ponder upon just one of the attributes of Allaah, it would cause him to
totally and comprehensively love Allaah; if this is the case then how would it be if he
were to ponder upon all His names and attributes? Moreover, man's knowledge of
Allaah consists only of what he knows via the texts from the Qur’aan and the Sunnah,
so how much more would man love Allaah if he were to see him in Paradise? People's
love of Allaah differs according to how much knowledge they have of Him; and this is
why the scholars love Allaah the most - because they are, of course, the most
knowledgeable of Him. This love is materialised by believing in and affirming these
names and attributes as mentioned in the Islaamic texts, not negating them, not
altering their meaning, not resembling them to any of Allaah's creation and not
negating their meanings.

Ñ Humbling oneself before Allaah and acknowledging one's dire need of Him.
Submitting to Allaah and admitting one's guilt to Him makes one worthy of the
support of Allaah. The hearts that love Allaah the most are those that are the most
humble and submissive before Allaah, because this is the essence of servitude.

Ñ Calling upon Allaah during the times which He descends, in a way which befits His
Majesty, and reciting His words during such times, as well as repenting to Him and
asking His forgiveness and pardon. Allaah says:
تتجافى جنوبهم عن المضاجع يدعون ربهم خوفاً وطمعاً ومما رزقناهم ينفقون
which means: “Their sides part [i.e., they arise] from [their] beds; they supplicate their
Lord in fear and aspiration, and from what We have provided them, they spend.” [As-
Sajdah: 16]
Qualities that Allaah loves:

Ñ Allaah says:
وأحسنوا إن الله يحب المحسنين
which means: “…And do good; indeed, Allaah loves the doers of good…” [Al-Baqarah:
195] The slave of Allaah rushes towards doing good because this entitles him to the
love of Allaah.

Ñ Allaah says:
إن الله يحب التوابين ويحب المتطهرين
which means: “…Indeed, Allaah loves those who are constantly repentant and loves
those who purify themselves.” [Al-Baqarah: 222] This refers to inward as well as
outward purity.

Ñ Allaah says:
والله يحب الصابرين
which means: “…And Allaah loves the steadfast.” [Aal ‘Imraan: 146]

Ñ Allaah says:
إن الله يحب المتوكلين
which means: “…Indeed Allaah loves those who rely [upon Him].” [Aal ‘Imraan: 159]

Ñ Allaah says:
يا أيها الذين آمنوا من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على
الكافرين يجاهدون في سبيل الله ولا يخافون لومة لائم
which means: “O you who have believed! Whoever of you should revert from his religion
– Allaah will bring forth [in place of them] a people He will love and who will love Him
[who are] humble toward the believers; powerful against the disbelievers; they strive in
the cause of Allaah and do not fear the blame of a critic...” [Al-Maa’idah: 54]

Ñ Allaah Has informed us that He loves the pious as well as those who are honourable
and fair with their families; he also loves those who shoulder responsibilities or
positions of authority justly. Additionally, Allaah loves those who fight for His sake
and are united in this.

Ñ Sa`d ibn Abi Waqqaas, may Allaah be pleased with him, reported that: "The
Messenger of Allaah sallallaahu ‘alayhi wa sallam said: “Allaah loves a slave who is
pious, free of all wants and inconspicuous (in performing good deeds).” [Muslim]. Being
free of all wants is a result of being content with what Allaah has provided, and such a
person would never ask anything of people, nor would he be seeking high positions;
such a person would be far too busy devoting himself to worshipping Allaah and
focusing on his own shortcomings.

Ñ `Amr ibn Shu`ayb, may Allaah have mercy upon him, on the authority of his father
and grandfather, reported: "The Messenger of Allaah sallallaahu ‘alayhi wa sallam
said: “Allaah loves to see the signs of His bounties on his slave.” [At-Tirmithi] This
should however be done without exaggeration, showing off, or being stingy if one is in
a position where he needs to spend.

Ñ Abu Idrees Al-Khawlaani, may Allaah have mercy upon him, reported: “I once
entered the Grand Mosque in Damascus where I happened to catch sight of a young man
who had bright teeth (i.e., he was always smiling). A number of people had gathered
around him. When they differed over anything they would refer it to him and act upon
his advice. I asked who he was and I was told that he was Mu`aath ibn Jabal, may Allaah
be pleased with him. The next day, I hastened to the mosque and found that he had
arrived there before me and was busy in prayer. I waited until he finished, and then
approached him from the front, greeted him with Salaam, and then said to him: ' I swear
by Allaah that I love you.' So he asked: 'For the sake of Allaah?' I replied: 'Yes, for the
sake of Allaah.' He again asked me: 'Is it for Allaah's sake?' I replied: 'Yes, it is for
Allaah's sake.' Then he took hold of my cloak, drew me to himself, and said: 'Rejoice! I
heard the Messenger of Allaah sallallaahu ‘alayhi wa sallam saying: “Allaah the Exalted
says: My love is for those who love one another for My sake, meet one another for My
sake, visit one another for My sake and spend in charity for My sake.” [Maalik]

Ñ `Aa’ishah, may Allaah be pleased with her, reported: "The Messenger of Allaah,
sallallaahu ‘alayhi wa sallam appointed a man in charge of an army unit who would also
lead them in prayer; he always concluded his recitation with chapter Al-Ikhlaas, (which
means): "Say [O Muhammad sallallaahu ‘alayhi wa sallam]: 'He is Allaah, [the] One.
Allaah As-Samad [Allaah, the Self-Sufficient]. He begets not, nor was He begotten. And
there is none equal or comparable to Him.''' [Al-Ikhlaas:1-4] Upon the return of the
unit to Al-Madeenah, they mentioned this to the Messenger of Allaah sallallaahu ‘alayhi
wa sallam, who said: "Ask him why he does so?'' He was asked and his reply was: 'This
chapter mentions some attributes of Allaah, the Gracious, and so I love to recite it.'
When the Messenger of Allaah sallallaahu ‘alayhi wa sallam heard this, he said to his
people: "Tell him that Allaah loves him." [Al-Bukhaari & Muslim]

Ñ The Prophet sallallaahu ‘alayhi wa sallam was asked who were the most beloved to
Allaah and he answered: “Those who benefit others the most, and the dearest deed (to
Allaah) is the happiness that a Muslim brings to the heart of his fellow Muslim.”

Ñ The Prophet sallallaahu ‘alayhi wa sallam was asked about the most beloved of the
slaves of Allaah, to which he sallallaahu ‘alayhi wa sallam answered: “Those who are
best in manners.” [At-Tabaraani]

Ñ Allaah loves those who are easy on others when buying, selling and during disputes.

http://www.kalamullah.com/Books/Love%20of%20Allah.pdf

Assalamu'alaikum Warohmatullohi Wabarakatuhu...Bismillaahirrohmaanirrohiim ....
  
Allahu nooru alssamawati waal-ardi mathalu noorihi kamishkatin feeha misbahun almisbahu fee zujajatin alzzujajatu kaannaha kawkabun durriyyun yooqadu min shajaratin mubarakatin zaytoonatin la sharqiyyatin wala gharbiyyatin yakadu zaytuha yudee-o walaw lam tamsas-hu narun noorun AAala noorin yahdee Allahu linoorihi man yashao wayadribu Allahu al-amthala lilnnasi waAllahu bikulli shay-in AAaleemun

 

 
Allah (1) is the Light of the heavens and the earth. (2) The parable of His Light is as (if there were) a niche and within it a lamp: the lamp is in a glass, the glass as it were a brilliant star, lit from a blessed tree, (3) an olive, neither of the east (i.e. neither it gets sun-rays only in the morning) nor of the west (4) (i.e. nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! (5) Allah guides to His Light whom He wills. (6) And Allah sets forth parables for mankind, and Allah is All-Knower of everything.(7)
 
1- From here the discourse is directed towards the hypocrites, who were bent upon starting mischief in the Islamic community, and were as active from within as the unbelievers were from without to harm the Islamic movement and the body politic of Islam. As these people professed belief, and apparently belonged to the Muslim community, and had blood relationships with the Muslims, especially with the Ansar, they were better placed to start and spread mischief. The result was that even some sincere Muslims, due to simplicity or weakness, became tools in their hands and even their supporters. But in spite of their profession of faith, the lure of worldly gains had utterly blinded them to the light that was spreading in the world through the teachings of the Quran and the Holy Prophet Muhammad (Allah's peace and blessings be upon him). The indirect address to the hypocrites here has three things in view:
 
Firstly, to admonish them, for the first and foremost demand of Allah's providence and His mercy is to go on admonishing the misguided and the erring one till the last in spite of his persistence in mischief and wickedness.
 
Secondly, to differentiate clearly between belief and hypocrisy so that every right thinking person from the Muslim community should be able to distinguish between a true believer and a hypocrite. Then if anybody, in spite of this differentiation, falls a prey to the machinations of the hypocrites or supports them, he should himself be responsible for his conduct.

Thirdly, to warn the hypocrites clearly and plainly that Allah's promises for the believers are meant only for those who sincerely believe and then fulfill the demands and requirements of their Faith. These promises are not meant for anybody who poses himself as a Muslim. The hypocrites and the sinful people therefore should not cherish any hope that they will have any share in these.
 
2- The phrase "heavens and the earth" in the Qur'an is generally used for the "universe". Thus the verse would also mean: "Allah is the light of the whole universe" 

Light is something which makes things visible; which is itself manifest and helps make other things manifest. The human mind conceives light in this very sense. Absence of light is termed darkness, invisibility and obscurity. On the other hand, when there is visibility and things become exposed to view, man says there is light. Allah has been called 'Light' in this basic sense, and not in the sense of a beam of light which travels at the speed of 186,000 miles per second and stimulates the optic nerve through the retina. This conception of light has nothing to do with the reality of the meaning for which human mind has coined this word; rather the word light is used for all those lights which we experience in this physical world All human words used for Allah are used in their basic sense and meaning, and not with reference to their physical connotation. For instance, when, the word "sight" is used with respect to Allah, it does not mean that Allah has an eye like men and animals with which He sees. Similarly when we say that Allah 'hears' or 'grips' or 'grasps', it does not mean that He hears through ears, or grips or grasps with the hand like us.
 

These words are used in a metaphorical sense and only a man of very poor intelligence would have the misconception that hearing or seeing or grasping is not possible except in the limited and specific sense in which we experience it. Similarly it will be shortsightedness to interpret the word 'light' in the sense of physical light rays emanating from a luminous body and affecting the retina. This word is not applicable to Allah in its limited sense, but in its absolute sense. That is, He alone in this universe is the real and prime "Cause of manifestation", otherwise there is nothing but darkness. here. Everything which gives light and illuminates other things has got its light from Him; it has no light of its own .
 
The word light is also used for knowledge, and ignorance is termed as darkness. Allah is the Light of the universe in this sense too, because the knowledge of Reality and of right Guidance can be obtained from Him alone; without having recourse to His 'Light', there will be nothing but darkness of ignorance and the resultant vice and wickedness in the world.
 
3- "Blessed": yielding multiple benefits
 
4- Which is neither eastern nor western": which grows in an open plane or on a hill, where it gets sunshine from morning till evening. Such an olive tree yields tine oil which gives a bright light. On the other hand, a tree which gets sunlight only from the east or only from the west, yields thick oil which gives weak light.

 
5- In this parable, Allah has been likened to the Lamp and the universe to the Niche. The glass shade is the veil behind which Allah has concealed Himself from His creation. This veil is not a physical veil for concealment, but a veil caused by the intensity of Divine manifestation. The human eye is unable to see Him not because of the intervening darkness but because of the intensity of the all pervading, all-embracing Light radiating through the transparent veil. The human vision which is limited in nature cannot comprehend it. It can only comprehend and perceive limited physical lights which vary in brightness, which disappear and reappear, and Which can be perceived only by contrast to existing darkness. But the 'Absolute Light' has no confronting darkness: it does not vanish, it shines forth and pervades all around with ever-existing glory; it is beyond human perception and comprehension.
 
As for "the lamp which is lit with the oil of a blessed olive tree, which is neither eastern nor western"', this is a metaphor to give an idea of the perfect light of the lamp and its brilliance. In antiquity the source for brilliant light were the olive lamps, and the most superior oil for the purpose was that obtained from a tree standing in an open and elevated place.
 
The epithet of Lamp for Allah in the parable does trot mean that Allah is deriving His energy from some external source. It only means that the Lamp of the parable is not an ordinary lamp but the most brilliant lamp that can be imagined. Just as a brilliant lamp illuminates the whale house, so has Allah illuminated the whole universe.

Again, the words " .... its oil is (so fine) as if it were going to shine forth by itself though no fire touched it", are also meant to emphasize the brilliance of :he light of the lamp, which is being fed by the finest and most readily combustible oil. The 'olive' and 'its being neither eastern nor western', and 'high combustibility of its oil by itself' (without fire), are not the essential elements of the parable, but attributes of the lamp, which is the primary element of the parable. The essential elements of the parable are only three: the Lamp, the Niche and the transparent Glass Shade.
 
The sentence, "His light may be likened......", dispels the possible misunderstanding that one could have front the words: "'Allah is the light of the heavens and the earth." This shows that the use of the word "light" for Allah does not at all mean that the essence of His Being is nothing but 'light'. In essence, He is a Perfect Being, Who is AII-Knowing, All-Powerful, All-Wise etc. and also possessing all 'Light' H2 has been called 'Light' itself because of His Perfection as a Source of Light, just as somebody may be called 'Grace' on account of his being highly gracious and beneficent and 'Beauty' because of his being highly beautiful and attractive. 

6- That is, although Allah's Light is illuminating the whole world, everybody does not and cannot perceive it. It is Allah alone Who blesses whomsoever He wills with the capacity for perceiving His Light and benefiting by it. Just as the day and night are alike to a blind man, so is the case of a man without the gift of inner perception: he may see the electric light, the sunlight, the moonlight and the light from stars, but he cannot perceive the Light of Allah. For him, there is nothing but darkness in the universe. Just as a blind man cannot see the stone in his way unless he stumbles over it, so is the man without the gift of inner perception, who cannot perceive even those realities around him which may he all brilliance and shining by Allah's Light. He will perceive them only when he is overtaken by the consequences of his own misdeeds.
 
7- This means two things: First, He knows what parable can best explain a certain reality, and secondly, He knows who is entitled to receive this bounty and who is not. Allah has no need to show His Light to the one who has do desire or longing for it and who is utterly lost in worldly pursuits and in seeking material pleasures and gains. This bounty can be bestowed only on the one who in the knowledge of Allah has a sincere desire for it. 

http://abdulhady12.spaces.live.com/blog/cns!543B0C92ABC6AE4C!615.entry

“As-salámu ‘alaikum wa rahmatul láhi wa barakátuh!” Bismillah Ar Rahman Ar Raheem

Few introductory and complementary notes

by the translator:

1. Ramadan is an auspicious opportunity for believers to renew their commitment to their creator and the sovereign of the day of recompense. this commitment must be both outward and inward so that a muslim not only recites more quran and offers more units of prayer, but that she or he does so with reflection, humility and attentiveness.

2. muslims must ensure they are not formalists who concentrate only on the outward. achieving allah's acceptance must be a believer's priority and is not easy. "indeed, allah only accepts from the righteous (who fear him - al muttaqoon)." (quran 5:27)

3. Ramadan is a wonderful opportunity for accounting of one's sins and making repentance. if one does not repent in Ramadan, when will he or she do so?

4. muslims should strive to worship allah as best as they can from the beginning of the month, for that increases chances of the end of the month being good as well.

5. muslims should consider what is it that they truly want to achieve in Ramadan, whether they want to be from the winners or from the losers, and should make sure they do not perform acts of worship simply because it is the surrounding people's custom to do so.

6. muslims must be firmly aware that Ramadan is only a means and not an end.

advice to muslims in Ramadan

from the book "khulaasatul kalaam" by shaikh jaarullah.

muslim brother, muslima sister:

1. fast Ramadan with belief and truly seek the reward of allah the most high so that he may forgive you your past sins.

2. beware of breaking your fast during the days of Ramadan without a valid islamic excuse, for it is from the greatest of sins.

3. pray salat ut-taraweeh and the night prayer during the nights of Ramadan, especially on layatul-qadr - based on belief and truly seek the reward of allah so that allah may forgive you your past sins.

4. make sure that your food, your drink and your clothing are from halal means in order that your actions be accepted, and your supplications answered.

5. give food to some fasting people to gain a reward similar to theirs.

6. perform your five prayers on time in congregation to gain the reward and allah's protection.

7. give a lot of charity for the best charity is that of Ramadan.

8. beware of spending your time without performing righteous deeds, for you will be responsible and reckoned for it and will be rewarded for all you do during your time.

9. perform umrah in Ramadan for umrah in Ramadan is equal to hajj.

10. seek help for fasting during the day by eating the suhoor meal in the last part of the night before the appearance of fajr.

11. hasten breaking your fast after the sun has truly set in order to gain the love of allah.

12. perform ghusl before fajr if you need to purify yourself from the state of major impurity so that you are able to do acts of worship in a state of purity and cleanliness.

13. seize the opportunity of being in Ramadan and spend it with the good that has been revealed in it - by reciting the noble quran and pondering and reflection of its meanings so that it be a proof for you with your lord and an intercessor for you on the day of reckoning.

14. preserve your tongue from lying, cursing, backbiting and slander for it decreases the reward of fasting.

15. do not let fasting cause you cross your boundaries by getting upset due to the slightest of reasons. rather, fating should be a cause of peacefulness and tranquility of your soul.

16. upon completion of fasting, be in a state of taqwa of allah the most high, being aware of allah watching you in secret and in public, in thankfulness for his favors, and steadfastness upon obedience of allah by doing all what he has ordered and shunning all that he has prohibited.

17. increase in remembrance of allah, seeking of forgiveness, asking for paradise and protection against the fire, especially when fasting, while breaking the fast and during suhoor, for these actions are among greatest causes of attaining allah's forgiveness.

18. increase in supplication for yourself, your parents, your children and muslims, for allah has ordered making of supplications and has guaranteed acceptance.

19. repent to allah with a sincere repentance in all times by leaving sins, regretting those that you have done before and firmly deciding not to return to them in the future, for allah accepts repentance of those who repent.

20. fast six days of shawwal, for whoever fasts Ramadan and then follows it with six days of shawwal, it is as if he fasts all the time.

21. fast on the day of arafat, the 9th of dhul hijjah to attain success by being forgiven your sins of the last year and the coming year.

22. fast on the day of aashuraa, the 10th of muharram, along with the 9th to attain success by being forgiven your sins of the past year.

23. continue being in a state of iman and taqwa and perform righteous actions after the month of Ramadan, until you die. "and worship your lord until there comes to you the certainty (i.e. death)". (quran 15:99)

24. ensure that you attain the positive effects of your acts of worship such as prayer, fasting, zakah and hajj, sincere repentance and leaving of customs that are in variance with the shariah.

25. invoke a lot of salawat and salam upon the messenger of allah, may allah's blessings and peace be upon him, his companions and all those who follow them until the day of judgment.

o allah make us and all muslims of those who fast and stand in prayer during the month of Ramadan based on belief and truly seeking your reward so that we are forgiven our past and future sins.

o Allah make us of those who fasted the month, attained full reward, witnessed layatul-qadr and attained success by permission of the lord, blessed and most high.

o Allah verily you are forgiver, like to forgive, so forgive us.

o Allah, accept from us, verily you are the all-hearing, all-seeing, o living, o independent, o owner of all majesty and honor.

and may allah's blessings and peace be upon muhammad, his family and his companions.

By: Shaikh Abdullah al-Jarullah
Source: islaam.com

http://www.islamicfinder.org/articles/article.php?id=358&mode=search&keyword=ramadan&lang=english