Re: 10 Steps to Increasing our Iman(Faith)
JAZAKALLAH may ALLAH reward u... May u have a lovely, peaceful life here and in the hereafter.. Ameen!
Aspects of Increasing Iman
Imam Ibn Taymiyyah
Increasing the Iman which Allah commands us to have, and which is a trait of His believing worshipers, can be achieved through different means. The first aspect in increasing Iman is through practicing ijmaal, total, observance and tafseel, detailed, observance of Allah’s commands, for it is the obligation of all mankind to believe in Allah and His Messenger, and of every community to commit itself to all that the Messenger (sallallahu `alayhe wa sallam) has ordered. It is well known that what was obligatory at first differs from what was required after the revelation of the whole Qur’an. Hence, unlike one who does not know about Islam, he who knows the Qur’an, the Sunnah, and their meanings is obliged to have a detailed Iman. That is, if a man, inwardly as well as outwardly, believed in Allah and the Messenger (pbuh) and died before he knew the laws of religion, he would die as a believer. His obligation and what he did are different from the Iman of the one who knew the Islaimic laws and who believed in them and worked to fulfill them. The Iman of such a person is more complete, in accordance with the obligatory and the actual deeds. Indeed, of what he performed in accordance with the obligation is of a more complete Iman and what he did is also considered more complete.
Allah says: “… This day I have perfected your religion for you …” (5:3). In this verse, the word “religion” refers to the legislation of commanded and forbidden actions, but does not mean that everybody is obliged to do what the whole community is ordered to do. It is recorded both in Sahih Muslim and Sahih al-Bukhari that the Prophet (pbuh) described women as diminished in intellect and religion. This diminution in intellect made the witness of two women equal in that of one man; the diminution in her religion is due to the fact that she does not pray and fast when she is menstruating. Indeed, this diminution is not a diminution of what she is commanded to do and so she will not be punished because of it. However, if someone is commanded to pray and fast and does so, his religion is complete compared to the one of diminished religion.
The second aspect [of increasing one’s Iman] is the total and detailed acts of people. To illustrate this, let us compare the Iman of the following three men. The first absolutely believed in what the Messenger (pbuh) came with and asked for, but was neither concerned about what the Messenger (pbuh) commanded and prohibited nor sought the required knowledge of religion so as to act accordingly. The second sought and obtained this knowledge and acted on it. The third man acquired knowledge, became well acquainted with it, and believed in it but did not act accordingly. These three men shared the same obligation, but the one who looked for detailed knowledge and acted on it had a more complete Iman than the one who knew and believed but did not practice his knowledge. Likewise, he who believed in the message, confessed his sins, and feared punishment was a better believer than the one who did not seek to understand what he was asked to do, and did not fear punishment; on the contrary, he later was negligent and careless, although [overtly as well as covertly] he believed in Muhammad (pbuh) as the Messenger of Allah.
Accordingly, the more the heart knows, believes in, and practices [what Allah and His Messenger have ordered], the more a person’s Iman increases even if that person has a general adherence and general verbal confession.
Similarly, if someone knows Allah’s Names as well as their meanings and believes in them, his Iman is more perfect than that of someone who does not know but believes in them generally, or someone who knows only some of them. Hence, the more one knows Allah’s Names, Attributes, and Verses, the more perfect his Iman.
The third aspect is that knowledge and assent are differentiated among people. That is, some people have stronger, more enduring Iman and assent than others whose Iman is subject to doubt. Indeed, this is something experienced by each one of us. For example, people differ in the way they see the new moon, hear the same sound, smell the same smell, and taste the same food. So it is with the heart’s knowledge and assent. People differ widely in their belief in the meanings of Allah’s Names and His Words.
The fourth aspect is that the assent which requires the work of the heart is more complete than that which does not. So, knowledge which is accompanied by works is better than that which is not. Suppose that two men knew that Allah, the Messenger (pbuh), Paradise, and Hell are true. The knowledge of the first man obliged him to love and fear Allah, wish for Paradise, and avoid Hell. However, the knowledge of the second man did not lead him to do so. Thus, we can say that the knowledge of the first is more complete than that of the second. For the strength of the result signals the strength of the cause, and all these matters stem from knowledge. So knowledge of the “beloved” requires one to seek him; and knowledge of the “frightened” requires one to flee from him. However, absence of the required results signals the weakness of the cause or prerequisite. That is why the Prophet (pbuh) said: “One who is informed [indirectly] of something is not like the one who sees it for himself.” To illustrate this, when Allah told Moses that his community worshiped the calf, he did not throw the al-Alwah, Tablets; but when he himself saw them practicing that, he did. This is not because Moses doubted Allah’s words but because the man who is told something, although he does not report the news of the teller, does not perceive the situation in the same way he does if he sees it for himself. Since his mind is occupied with something else, other than what the informer said, he still believes him. Certainly seeing something will give one a clearer understanding of the situation and this assent is better than the other.
The fifth aspect is that works of the heart, such as love for Allah and His Messenger and fear and expectations from Allah, are part of Iman, as proven by the Qur’an, the Sunnah, and the consensus of the pious ancestors. And people differ widely in their performance of these works.
The sixth aspect is that overt works, as well as covert works, are part of Iman; and people also vary widely with respect to these works.
The seventh aspect is the importance of holding Allah in remembrance and not being inattentive, since the latter opposes perfection of knowledge and acceptance. 'Umar Ibn Habib, one of the Companions, said: “If we thank and praise Allah, our Iman increases. However, if we neglect and forget Him, our Iman decreases.” And Mu’adh Ibn Jabal used to say to his companions: “Let us sit still for an hour so as to strengthen our belief.” Allah says: “… Nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires…” (18:28); and “And remind for indeed, reminding profits the believers” (51:55); and “The admonition will be received by those who fear [Allah]: But it will be avoided by those most unfortunate ones” (87:10-11). Hence, it is evident that the more a man remembers what he already knows, and practices his knowledge, he will come to understand something he has never known, such as Allah’s Names and Verses. This is supported by the following tradition: “Whoever practices what he knows, Allah will provide him with understanding of what he did not know.” This is a matter that every believer will realize by himself.
It was recorded in Sahih al-Bukhari that the Prophet (pbuh) said: “The one who holds Allah in remembrance as compared to one who does not, is like a living man as compared to one who has died.” Allah says: “And when they hear His Verses rehearsed, find their belief strengthened.” (8:2). That is, hearing of Allah’s Verses increases their knowledge with what they did not know, it encourages their practice of the new knowledge, and it reminds them of things they have forgotten. Allah says: “Soon will We show them Our Signs in the [furthest] regions [of the earth], and in their own souls, until it becomes manifest to them that this (the Qur’dn] is the Truth…” **(41:53). **That is, the Qur’an is the truth. Allah also says: “…Is it not enough that your Lord does witness all things?” **(41:53). **So in the Qur’an Allah is witness to what He reported. Consequently, believers believed in this and then He showed them His Signs in the furthest regions of the earth and in themselves, all of which confirms what the Qur’an says. Therefore, these Signs indicate that the Qur’an is the Truth.
Allah says: “Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it? And the earth, We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth [in pairs] to be observed and commemorated by every devotee turning [to Allah]” **(50:6-8). **So the created signs should be observed and commemorated in order to prevent one from blindness and inattention. To illustrate, a man recites a Surah (e.g., al-Fatihah) many times; and each time he recites it, he gains new knowledge, which in turn increases his acceptance and Iman as if the Surah was revealed at that moment. Thus, he believes in these meanings and his knowledge and work increases. This is to be realized by everyone who reads the Qur’an attentively, in contrast with the one who reads it absentmindedly. Thus, whenever one does what he is commanded to do, he becomes aware of these commands and, as a result, he affirms his belief. Consequently, at that moment his affirmation in his heart establishes what he was unaware of even when he is truthful.
The eighth aspect is that man may deny or disbelieve things, for he does not know that the Messenger (pbuh) has spoken and ordered them. And if one knew that, he would neither deny nor disbelieve. For his heart strongly affirms that he [the Prophet] told and commanded only the truth. It may happen that when one hears a verse or a hadith or thinks about it or someone interprets its meaning for him or it becomes clear to him what is forbidden, then he will enter a state of new affirmation and new belief. This increases his Iman since before this stage he is not considered as an unbeliever but simply as ignorant. This happens in the case of many believers who ignorantly think that an affirmation or a deed is not required for Iman but when they know the truth, they believe. Many people, including those who are conscious about religious matters, may have, in their hearts, many detailed matters that may contradict what the Messenger brought forward. Yet, they do not know that they are contradictory matters and, when they become aware of this, they reverse their opinions. Thus, anyone who introduces an innovation or a saying [to the religion of Islam] or performs a wrong act, and he is a believer in the Messenger or is aware of what the Messenger said and believes in them and does not reverse his beliefs, he is considered ignorant but not an unbeliever. It follows then that every innovator with good intentions of following what the Messenger brought forward is of this category. Thus, he who has knowledge of what the Messenger brought forward and acts accordingly, is better than he who commits an error concerning this, and anyone who becomes aware of the truth after realizing his own error and acts on it, he will be in a more preferable position than before.
**Remembering the Destination of Mankind in the Hereafter – a Cure for Weak Iman
**Imam Ibn ul Qayyim al Jawziyyah
Madaarij us-Saalikeen Quoted in "The Weakening of Faith – Its Symptoms, Causes and Cure" of Shaykh M. S. al-Monajjid
When one’s mind is clear, he will be able to see clearly, thus giving such a person a light in his heart that will allow him to almost witness the Warning and the Promise, Paradise and Hell, and what Allah has prepared in this (Paradise) For His Awliyaa` (loyal friends) and in that (Hell) for His enemies. He will then witness people rushing out of their graves following the call of the Truth (Resurrection). The angels in the heavens will the descend and will surround them (creation). Allah will then come to judge (between creation) and His Kursi (literally a footstool or chair) will be raised. The earth will shine with the Light of its Lord (Allah, when He comes to judge between His creation), the Book (of Records) will be opened and the Prophets and the witnesses will be brought forward. The Mizan (Scale) will then be established, the books of (individual) records will fly around and the foes will converge, each holding to its foe. Al-Houdh (the pool that runs outside the gates of Paradise from a river inside it) will then appear and its cups will appear close by. Thirst will intensify, but those who are allowed to drink are few. Al-Jisr (the bridge over Hell that everyone must pass over into Paradise) will then be laid (over Hell) so that (mankind and the Jinn) can pass over it (as for the disbelievers and those whose sins outweigh their good deeds, they will fall into Hell, where only the disbelievers will reside for eternity). People will then be gathered in its direction. The Fire (Hell) will appear, each part harshly consuming the other parts beneath it. Those who fall into it are far more than those who are saved from it. Then, an eye will be opened in his (the man who is thinking about these scenes) heart with which he will be able to see clearly. His heart will then witness some scenes of the Last Life, along with imagining the various stages of the Last Life which will last for eternity, as compared to this Dunya (the life of this world) and its briefness.
Remembering Death
Death does not mean total destruction. Rather, death means the dislocation of the connection of the soul from the body, in which the soul will exit from the world and enter in the Aakhirat. Hazrat Bilal bin Masood and Umar bin Abdul Aziz Radiallaho Anho said, “O People! You are not created for being destroyed”. You will travel from one home to another home. For a believer, death is a gift. Rasulullah Sallallahu Alayhi Wassallam has said, “The gift for a believer is death”. Due to the hardship which the believer goes through in this world, death becomes easy for him and all of his anxieties disappear. Therefore, it is described as a gift in the Hadith.
Hazrat Mahmood bin Labeed says that the Prophet Sallallahu Alayhi Wassallam said, “Mankind likes two things very much. One of these things is life, though death is much better for him, and the second is wealthiness though poverty makes accounting easy. Hazrat ibn Umar Radiallaho Anho says, “This world is paradise for the non-believers (they are engaged in their worldly desires and aspirations). This world is a jail or prison for the faithfuls (momins). They are bound by the laws of Shariat in every matter. Therefore, when the soul of a mumin leaves his body (at the time of death), it is as if a captive has been freed from the cell. He cleans himself by turning in the dust.
Nowadays, we tend to forget death and occupy our minds in the world. This shouldn't be the route for a Muslim. Ulamah have said, “Allah Almighty will grant three graceful things to the one who remembers his death more: (1) Wisdom of repenting soon (2) Peace of Mind - satisfaction of heart (3) Peace in worship.
To the Person who is not mindful of his death, there will be for him three calamities: (1) He will have no wisdom of repenting for his sins (2) He will not be satisfied by little provisions (3) He will delay his prayers and worship (ibaadat).
Ulamah have also said that there are four reasons for a bad death: (1) Showing laziness in prayers (namaz) (2) Not obeying orders of parents (3) Drinking wine (4) To harm a Muslim.
We should therefore remember death more and avoid forgetting death.
جزاك اللهُ خيراً
Re: 10 Steps to Increasing our Iman(Faith)
Happy eid to all
Re: 10 Steps to Increasing our Iman(Faith)
eid mubarakkkkkkkkkkkkkkkkkkkkkkkkkk
Please click on these to listen to these brilliant imaan (faith) increasing videos.
The Favour and Love of Allah - Sheikh Ahmed Ali
http://www.youtube.com/watch?v=cjvYzaMs-2c
Glory Be To Allah-Sheikh Ahmed Ali Part 1
http://www.youtube.com/watch?v=Lq6jvAzEusY
Glory Be To Allah–Sheikh Ahmed Ali PART 2
http://www.youtube.com/watch?v=Hqj1bdzeHt4
Glory Be To Allah-Sheikh Ahmed Ali Part 3
Re: 10 Steps to Increasing our Iman(Faith)
=]
Remembrance (Zikr) of Allah best way to increase imaan and is the best of all deeds!
Should I not inform you about the best of your deeds, and the purest in the sight of Your Master (i.e. Allah), and that which will elevate you to the highest of ranks, and that which is better for you than the spending of gold and silver in charity, and that which is better for you than if you were to meet your enemies and strike their necks and they strike yours? (The Sahaabah(Ra) replied, ‘Yes, indeed’. Rasulullah [sallallaahu alayhi wasallam] said,) The Zikr of Allah. (Tirmizi)
The Prophet (Pbuh) said:** *“Almighty Allah said: O son of Adam! Free yourself for my worship, and I will fill your chest with sufficiency and remove your poverty. But if you do not then I will fill your hands with distraction and will not remove your poverty!”(Al-Tirmidhi)*****
JazakALLAH Bro. May ALLAH(SWT) Reward U... Ameen
Aameen.
JazakAllahu Khair for sharing.
JazzakAllah Khairen!!! what a brilliant post. MashaAllah!
thanx and 
Re: 10 Steps to Increasing our Iman(Faith)
- Fasting is a means for one's sins to be forgiven. The Prophet (s.a.w.) said: "He who fasts Ramadhan, due to Iman(faith) and hoping for reward (from Allah) then his past sins are forgiven." [al-Bukhaaree, Muslim]
Re: 10 Steps to Increasing our Iman(Faith)
Pray with imaan in the night of Ramadan for forgiveness of past sins
Abu Huraira related that the Prophet (peace and blessings be upon him) said: Whoever fasts during Ramadan with faith and seeking his reward from Allah will have his past sins forgiven. Whoever prays during the nights in Ramadan with faith and seeking his reward from Allah will have his past sins forgiven. And he who passes Lailat al-Qadr in prayer with faith and seeking his reward from Allah will have his past sins forgiven (Bukhari, Muslim).
Re: 10 Steps to Increasing our Iman(Faith)
Death
Billions of human beings have walked on the surface of this earth. They all belonged to different nations and cultures. A few of them made history, for which they were remembered, whereas others were never to be mentioned again. Although each one was personally different from every other, their habits, thinking and tastes were different and they all had two things in common. First, they were all delivered from their mothers womb and secondly, they all tasted death.
*What is death? *
Death is when the soul is separated from the body; it receives reward and punishment and the separation of the soul from the body means loss of power of the soul over the body. The soul uses the body in its works; it catches by the hand, hears by the ears, sees by the eyes and acquires the knowledge of all things.
*Every soul shall taste death *
Allah has said in the Qur’aan: “Every soul will taste death.” From this verse we know that death is such a thing that you can’t escape from even if you are in a house, which is built with metal walls, and has a massive padlock. Death will not only come when hair and the beard turn white, but it can come at any time, even when you are a baby, or an old person or a teenager or of middle age. Even if you are a king, a Prime Minister or a leader of one of the tribes.
Death also came to the Prophet and to the companions of the Prophet , so if death can come to such great personalities, who are we to be so unmindful of it?
*Merits of the Remembrance of Death *
Know, O dear brothers, that the man, who is engrossed in the world and cheated by its charming coquetries, is unmindful of the remembrance of death. He does not remember death and when he is reminded of it, he does not like it. Allah has said regarding such a man: “The deaths from which you flee away will meet you. Thereafter you will be led to the Knower of the world seen and unseen. You will then be informed of what you did.”
*Three categories of mankind *
*Mankind is divided into three categories: *
(1) One who is addicted to the world, (2) One who is repentant, (3) One who has surrendered to Allah.
- The man who is addicted to the world does not remember death. He hates death and lives far away from the remembrance of Allah.
- The man who is repentant remembers death and fears it. He does not often like death because he fears to die before he makes sincere repentance or he purifies his soul from corrupt deeds and he does not think bad of meeting with death and Allah because he is not fully prepared for it, but he is always busy in preparation to meet it.
- The God-Addicted man always remembers death, as he likes to meet with his beloved. The loner cannot forget to meet with his beloved. This person loves to meet with death to save himself from the world of sin. For such a person the Prophet has said: “Death is a gift for the believer.” The reason is that the world is a prison for a believer as he lives here in difficulties. Death gives him relief from these difficulties. Once the Prophet came out towards the mosque. On the way he found some of the Sahâbâh engaged in jokes and telling stories. He said to them: “Remember death! Beware by the One in whose hand lies my life, if you had known what I know, you would have laughed little and wept more.”
*Thinking of death *
Know O’ brothers that death is terrible because people are unmindful of death. The person who does remember death does not think of it with his whole heart. The mode of thinking of death is to free your mind from all thoughts and only put his mind on death. Be like the one who embarks on dangerous sea voyage. When the thought of death fills his mind and becomes one shadow, his worldly happiness decreases and his heart breaks. The best method of thinking of death is to remember the death of friends, family and neighbours, their bodies buried under the ground and their conditions in the graves. How their beautiful faces have become food for worms and insects! How their wives have become widows and their children orphans! How stricken by extreme poverty, they are passing their days miserably one by one! Think how death overtook them suddenly without any notice and warning! How unprepared they were for death and the hereafter!
So O’ brothers! Remember death as often as you can in the 24 hours of your daily life and make this your habit. It could be your turn next then your friends, family and neighbours will place you under the ground.
Start now before if it is too late!
Re: 10 Steps to Increasing our Iman(Faith)
JazaakAllah.. Kind of off-topic, but kind of similar at the same time.. Here's part of an article by Allama Tabatabai (ra) on reaching spiritual perfection..
To be able to advance on this spiritual path it is necessary for a spiritual traveler to appoint some righteous man his preceptor (spiritual guide). The preceptor must have passed away from self and reached the station of ever lasting abode in Allah. He should be fully aware of all the points which are to the advantage or disadvantage of a spiritual traveler and should be capable of undertaking the training and guidance of other spiritual travelers. Moreover, remembrance and recollection of Allah and prayer to Him with humility are also necessary for a spiritual traveler.
Besides, to be able to pass all the stages of spiritual path successfully it is necessary for him to observe certain rules:
(i) Renunciation of customs, usages and social formalities
It means to refrain from all those formalities which are related to mere customs or stylish living and which are a hindrance in the way of the spiritual traveler, who is required to live among the people but to lead a simple and balanced life. Some people are so absorbed in social formalities that they always observe them too minutely in order to maintain their position in society and often indulge in useless and even harmful practices, which cause nothing but inconvenience and worry. They give preference to unnecessary usages over the real and important necessities. Their criterion for judging what is proper and what is improper is the appreciation and disapproval of the common people. They do not have any opinion of their own, and simply follow the common trend. At the other end there are some other people who lead an isolated life and ignore all rules of society and thus deprive themselves from all social benefits. They do not mix with other people and come to be known as cynics.
To be successful in his objective the spiritual traveler should follow the middle way. He should mix up with the people neither too much nor too little. It does not matter if he looked different from other people because of his distinct social behaviour. He should not follow others and should not care for any criticism in this connection. Allah says: They do not fear the criticism of any critic in the way of Allah. (Surah al-Ma’ida, 5:54). That means that the true believer sticks to what he thinks to be right. As a principle it may be said that the spiritual traveler should weigh every matter seriously and should not follow the wishes of other people or their opinion blindly.
(ii) Determination
As soon as the spiritual traveler begins his spiritual exercises, he is bound to face many unpleasant events. He is criticized by his friends and acquaintances who are interested only in their selfish desires and current social customs. They taunt and unbraid the spiritual traveler in order to bring a change in his behaviour and to turn him away from his objective. When these worldly people find that the spiritual traveler has a new style of life and his ways and manners have become different from their own, they feel upset and try their best to remove him by means of mockery and taunt from the line recently chosen by him. Thus at every stage of his spiritual journey the devotee has to face fresh difficulties which he can resolve only by means of his determination, perseverance, will power and trust in Allah. Let the believers place their trust in Allah. (Surah Ali Imran, 3:122)
(iii) Moderation
It is one of those important principles which the spiritual traveler must follow, for a little negligence in this respect not only hampers his progress, but often as a consequence of a lack of attention to this principle he may get tired of the spiritual journey itself. In the beginning the spiritual traveler may show much zeal and fervor. In the middle he may see wonderful manifestations of Divine light, and consequently may decide to spend most of his time in acts of worship and make himself busy with prayer, bewailing and weeping. Thus he may try to undertake everything good and pick up a morsel of every spiritual dish. But this practice is not only not beneficial but is also in many cases definitely harmful. Under too much pressure he may get fed up, leave the work incomplete and cease to take interest in commendable acts. Too much enthusiasm in the beginning leads to too little interest in the end. Therefore the spiritual traveler should not be misled by momentary zeal, and keeping in view his personal circumstances should shoulder only as much burden, or even less, as he is sure to be able to carry permanently maintaining due interest in it. He should perform acts of worship when he is really inclined to them and should withdraw from them when his desire to perform them has not still completely faded away. He may be compared to a man who wants to eat something. Such a man first of all should choose a dish that agrees to his temperament, and then should stop eating it before his belly is full. This principle of moderation is derived from that tradition also according to which Imam Ja'far Sadiq said to Abdul Aziz Qaratisi: "Abdul Aziz, faith has ten degrees like the steps of a ladder which are climbed one by one. If you find anyone below you by one step, pull him up to you gently and do not burden him with what he cannot bear, or else you will break him."
This tradition shows that in principle only those acts of worship are beneficial which are performed with zeal and eagerness. The following saying of Imam Sadiq also means the same thing: "Do not force yourselves to worship."
(iv) Steadiness
It means that after feeling penitence about a sin and asking Allah's forgiveness for it, it must not be committed again. Every vow must be fulfilled and every promise made to the pious preceptor must be kept.
(v) Continuance
Before explaining this point it is necessary to make some preliminary remarks. The Qur'anic verses and religious reports show that everything we perceive by our senses, everything we do and everything that exists or occurs has a corresponding truth transcending this material and physical world and not subject to any limitations of time and space. When these truths descend to this material world, they assume a tangible and palpable form. The Qur'an expressly says: There is not a thing the treasures of which we do not have with Us. But we send down everything in an appointed measure. (Surah al-Hijr, 15:21)
This verse essentially means that everything in this world has had an existence free from estimation and measurement prior to its material existence. When Allah intends to send a thing to this world, He appoints its measure and so it becomes limited: No disaster befalls in the earth or in yourselves, but it is in a Book before We bring it into being. Surely this is easy for Allah. (Surah al-Hadid, 57:22)
As the external shape of everything is fixed and limited and everything is subject to all the changes that are the characteristics of matter such as coming into a shape and being disfigured, everything in this world is temporary, transient and subject to decay. Allah says: Whatever is with you is to be exhausted and whatever is with Allah is to stay. (Surah an-Nahl, 16:96) In other words, those abstract truths which are not subject to material characteristics and the treasures of which are with Allah, are not to come to an end. The following tradition, which is accepted by the Shi'ah and the Sunnis both, is also relevant in this connection: "We, the Prophets have been ordered to speak to the people according to their intellectual capacity."
This tradition relates to the description of the truths, not to their quantity. It says that the Prophets simplify the higher truths and describe them in a way comprehensible to their addresses. Human mind having been dazzled by the glamour of the world and being preoccupied with the futile desires, has become dull and rusty and is not capable of comprehending the reality of the truths. The Prophets may be compared to a man who wants to explain some truth to the children. Naturally he will have to explain it in a way corresponding to the power of understanding and observation of the children. The same rule applies to the Prophets who are the custodians of the Divine teachings. Sometimes they describe the living truths in such a way that they appear to be lifeless, while as a matter of fact even the external rites such as prayers, fast, pilgrimage, zakat, khums, urging that what is right and restraining from that what is evil are all living and conscious truths.
The spiritual traveler is he who by means of a spiritual journey and spiritual exercises seeks to purify his soul and intellect from all impurities to be able to view the higher truths by the grace of Allah in this very life and this very world. It often happens that a devotee views the ablution and prayers in their real form and feels that from the viewpoint of perception and consciousness, their real form is a thousand times better than their physical form.
The reports which have come down to us from the Imams show that the acts of worship will appear on the Day of Resurrection in their appropriate forms and will talk to the human beings. Even in the Qur'an it has been mentioned that the ears, the eyes and other organs will be speaking on that day. Similarly the mosques which appear to be composed of bricks and mortar, have a living and conscious reality. That is why some reports say that on the Day of Judgement the mosques and the Holy Qur'an will make complaints to their Lord. One day a gnostic was lying on his bed. When he turned from one side to the other he heard a shriek coming out of the ground. He could not immediately know the reason. Subsequently either he himself realized or somebody else pointed out to him that the ground, having been separated from him, was shrieking.
After these preliminary remarks now we come to our main point. By means of continuous practice the spiritual traveler should imprint on his mind an abstract figure of each act of worship he performs, so that his practice of it may turn into a permanent habit. He should perform each deed again and again and should not give it up till he begins to take delight in its performance. He cannot capture the permanent angelic aspect of a deed unless he continues to perform for quite a long time so that its impression on his mind may become indelible. For this purpose he should choose a deed consistent with his inclination and aptitude and then continue to perform it, for if a deed was abandoned prematurely, not only its good effects would be obliterated, but a reaction also would begin to appear. As a good deed is luminous, the reaction of its abandonment involves darkness and evil. The fact is that "there is nothing but good with Allah and all the evils, mischief and wrongs are attributable to us." Therefore man is responsible for all faults and defects. "My Lord, evil cannot be attributed to You." This shows that Allah's favor is common to all. It is not a prerogative of any particular class. Allah's infinite mercy is for all human beings, whether Muslims, Jews, Christians, Zoroastrians or idol-worshippers. But some men because of their wrong doing develop certain characteristics which make them unhappy, and so Allah's mercy makes some people happy and some others distressed.
(vi) Meditation
This means that the spiritual traveler must at no time be forgetful of his duty and must always abide by the decision which he has taken.
Meditation or contemplation is very vast in its meaning and its sense differs according to the degrees and stages of the spiritual journey. In the beginning it means refraining from all acts not useful in this world or the hereafter and abstaining from saying or doing anything disliked by Allah. Gradually this meditation becomes stiffer and higher, and may sometimes mean concentration on one's silence, or on one's self or on a higher truth, that is the names and the attributes of Allah. The degrees and grades of this kind of meditation will be mentioned later.
Here it may be mentioned that meditation is an important factor in spiritual journey. The leading gnostics have laid great stress on it, and have described it as the foundation stone of spiritual journey on which the edifice of remembrance and recollection of Allah rests. Without meditation remembrance and recollection of Allah are not likely to produce any positive results. For a spiritual traveler meditation is as important as for a patient the prescribed course of diet, without which the medicines may be ineffective or may even produce counter-effects. That is why the most outstanding spiritual guides do not allow any liturgies and recollection of Allah without meditation.
Re: 10 Steps to Increasing our Iman(Faith)
**Refresh your imaan (faith) **
