Curing weak faith (Part 1)
Al-Haakim reported in al-Mustadrak, and al-Tabaraani reported in al-Mu’jam, that the Prophet (peace and blessings of Allaah be upon him) said: “Faith wears out in the heart of any one of you just as clothes wear out, so ask Allaah to renew the faith in your hearts.” (Reported by al-Haakim in al-Mustadrak, 1/4; see also al-Silsilat al-Saheehah, 1585. Al-Haythami said in Majma’ al-Zawaa’id, 1/52, “It was reported by al-Tabaraani in al-Kabeer and its isnaad is saheeh.”) What he meant is that faith wears out in the heart just as clothes wear out and become old. The heart of the believer is sometimes overwhelmed by clouds of sin, and so it goes dark. This is the picture drawn for us by the Messenger of Allaah (peace and blessings of Allaah be upon him) in the saheeh hadeeth: “There is no heart that is not covered by a cloud like the cloud covering the moon when it is shining, and so it suddenly goes dark, but when it (the cloud) goes away, it shines again.” (Reported by Abu Na’eem in al-Hilyah, 2/196; al-Silsilat al-Saheehah, 2268). Sometimes the moon is covered by clouds, which conceal its light, but after a little while they go away, and the light of the moon comes back to light up the sky. In the same way, the heart of the believer is sometimes covered with dark clouds of sin, so its light is veiled, and the person finds himself lost in darkness, but when he strives to increase his eemaan and seeks the help of Allaah, that cloud goes away, and the light comes back to shine in his heart as before.
One of the most important principles which must be understood in order to treat the problem of weak faith is that faith increases and decreases, or waxes and wanes. This is one of the basic principles of the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah, who say that faith is something to be spoken in words, to be believed in in the heart, and to be put into action. Faith increases with obedience and decreases with disobedience. There is evidence for this in the Qur’aan and Sunnah, for example, Allaah says (interpretation of the meanings): “… that they may grow more in Faith along with their (present) Faith…” [al-Fath 48:4] and “… Which of you has had his faith increased by it? …” [al-Tawbah 9:124]. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it by his hand (by action), and if he cannot, then by his tongue (by speaking out), and if he cannot, then by his heart (by feeling that it is wrong), and that is the weakest of faith.” (Al-Bukhaari, Fath, 1/51).
The effects of obedience and sin, which increase and decrease faith respectively, are well known from observation and experience. If a person goes out walking in the market-place, where he looks at uncovered women wearing make-up, and hears the shouting and idle talk of the people, then he goes to the graveyard and stops to think and let his heart soften, he will see the difference between the two environments and how quickly his heart changes.
Another factor in this discussion is the words of one of the salaf: “One of the signs of proper understanding is when a slave takes care of his eemaan, and pays attention to what decreases it, and knows when it increases and when it decreases, and recognizes the temptation of Shaytaan when he comes to him.” (Sharh Nooniyah Ibn al-Qayyim by Ibn ‘Eesa, 2/140).
It is important to know that if a decrease in faith leads to one neglecting one’s duties or doing haraam deeds, this slackening is very serious and one must repent to Allaah and start to do something about it at once. If it does not lead to neglect of duties and doing haraam deeds, but just makes a person fall short in doing mustahabb (recommended) deeds, for example, then a person still needs to know how to sort himself out and correct himself until he returns to the proper level of energy and strength in worship. This is what we learn from the words of the Prophet (peace and blessings of Allaah be upon him), “Every deed has energy and strength, and then this energy and strength is followed by a slackening, so who’s slackening is in accordance to my Sunnah he will be fine, and who’s slackening is to other than that [i.e., doing unlawful or forebidden deeds] he will be doomed.” (Reported by Ahmad, 2/210; Saheeh al-Targheeb, no. 55).
Before we discuss how to treat the problem of weak faith, there is something we should note: many of those who feel that their hearts are hard look for an external solution, hoping that they can rely on others, even though it is within their reach – if they want – to take care of themselves by themselves. This is how it should be done, because eemaan is the relationship between the slave and his Lord. Below, we will discuss a number of ways prescribed by Islam by means of which the Muslim can deal with his weakness of faith and hardness of heart, after he puts his trust in Allaah and resigns himself to the fact that he faces a struggle to achieve his goal:
Pondering the meanings of the Qur’aan, which Allaah has revealed to explain everything and as a Light by which He guides whomever He wills of His slaves. There is no doubt that it contains a powerful and effective cure. Allaah says (interpretation of the meaning): “And We send down from the Qur’aan that which is a healing and a mercy to those who believe…” [al-Isra’ 17:82]. The method of treatment is to think and ponder its meanings.
The Messenger of Allaah (peace and blessings of Allaah be upon him) used to ponder the meanings of the Book of Allaah and recite it when he stood in prayer at night (qiyaam al-layl). On one occasion, he stood in prayer at night and recited one single aayah from the Book of Allaah whilst he was praying, and he did not go any further than that (one aayah) until morning. The aayah in question was (interpretation of the meaning): “If You punish them, they are Your slaves, and if You forgive them, verily You, only You, are the All-Mighty, the All-Wise.” [al-Maa’idah 5:118]. (Reported by Ahmad, 4/149; see also Sifat al-Salaah by al-Albaani, p. 102).
He (peace and blessings of Allaah be upon him) used to ponder the meaning of the Qur’aan, to the greatest extent. Ibn Hibbaan reported in his Saheeh with a jayyid isnaad from ‘Ataarah, who said: “‘Ubayd-Allaah ibn ‘Umayr and I entered upon ‘Aa’ishah (may Allaah be pleased with her) and ‘Ubayd-Allaah ibn ‘Umayr said: ‘Tell us of the most wonderful thing you saw on the part of the Messenger of Allaah (peace and blessings of Allaah be upon him).’ She wept and said, ‘He got up one night (to pray) and said, “O ‘Aa’ishah, leave me to worship my Lord.” I said, “By Allaah, I love to be near you, and I love what makes you happy.” He got up, purified himself and stood up to pray, and he kept weeping until his lap got wet, then he wept and kept weeping until the ground got wet. Bilaal came to call the adhaan for him, and when he saw him weeping, he said, “O Messenger of Allaah, are you weeping when Allaah has forgiven all of your sins, past and future?” He said, “Should I not be a thankful slave? This night some aayaat have been revealed to me, woe to the one who reads them and does not think (about their meaning). Among them is (interpretation of the meaning): Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding, those who remember Allaah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth…” [Aal ‘Imraan 3:190-191].”’” (Al-Silsilat al-Saheehah, 1/106). This indicates that it is obligatory to ponder the meaning of these aayaat.
The Qur’aan speaks of Tawheed, and contains promises of reward, threats of punishment, rules and regulations, reports, stories, etiquette and good morals, and its effects on the heart are various. Some soorahs fill the heart with fear more than others, as is indicated by the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “(Soorat) Hood and its sisters made me grey before my time.” (al-Silsilat al-Saheehah, 2/679). According to another report: “Hood and al-Waaqi’ah and al-Mursalaat and ‘amma yatasaa’aloon and Idha’l-shamsu kuwwirat” (Reported by al-Tirmidhi, 3297; al-Silsilat al-Saheehah, no. 955). The Prophet’s hair turned grey because of what these soorahs contain of the realities of faith and great responsibilities, which filled his heart and had a visible effect on his hair and body. “So stand (ask Allaah to make) you firm and straight (on the religion of Islamic Monotheism) as you are commanded and those (your companions) who turn in repentance (unto Allaah) with you…” [Hood 11:112 – interpretation of the meaning].
One of the most important principles which must be understood in order to treat the problem of weak faith is that faith increases and decreases, or waxes and wanes. This is one of the basic principles of the ‘aqeedah of Ahl al-Sunnah wa’l-Jamaa’ah, who say that faith is something to be spoken in words, to be believed in in the heart, and to be put into action. Faith increases with obedience and decreases with disobedience. There is evidence for this in the Qur’aan and Sunnah, for example, Allaah says (interpretation of the meanings): “… that they may grow more in Faith along with their (present) Faith…” [al-Fath 48:4] and “… Which of you has had his faith increased by it? …” [al-Tawbah 9:124]. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever among you sees an evil action, let him change it by his hand (by action), and if he cannot, then by his tongue (by speaking out), and if he cannot, then by his heart (by feeling that it is wrong), and that is the weakest of faith.” (Al-Bukhaari, Fath, 1/51).
The effects of obedience and sin, which increase and decrease faith respectively, are well known from observation and experience. If a person goes out walking in the market-place, where he looks at uncovered women wearing make-up, and hears the shouting and idle talk of the people, then he goes to the graveyard and stops to think and let his heart soften, he will see the difference between the two environments and how quickly his heart changes.
Another factor in this discussion is the words of one of the salaf: “One of the signs of proper understanding is when a slave takes care of his eemaan, and pays attention to what decreases it, and knows when it increases and when it decreases, and recognizes the temptation of Shaytaan when he comes to him.” (Sharh Nooniyah Ibn al-Qayyim by Ibn ‘Eesa, 2/140).
It is important to know that if a decrease in faith leads to one neglecting one’s duties or doing haraam deeds, this slackening is very serious and one must repent to Allaah and start to do something about it at once. If it does not lead to neglect of duties and doing haraam deeds, but just makes a person fall short in doing mustahabb (recommended) deeds, for example, then a person still needs to know how to sort himself out and correct himself until he returns to the proper level of energy and strength in worship. This is what we learn from the words of the Prophet (peace and blessings of Allaah be upon him), “Every deed has energy and strength, and then this energy and strength is followed by a slackening, so who’s slackening is in accordance to my Sunnah he will be fine, and who’s slackening is to other than that [i.e., doing unlawful or forebidden deeds] he will be doomed.” (Reported by Ahmad, 2/210; Saheeh al-Targheeb, no. 55).
Before we discuss how to treat the problem of weak faith, there is something we should note: many of those who feel that their hearts are hard look for an external solution, hoping that they can rely on others, even though it is within their reach – if they want – to take care of themselves by themselves. This is how it should be done, because eemaan is the relationship between the slave and his Lord. Below, we will discuss a number of ways prescribed by Islam by means of which the Muslim can deal with his weakness of faith and hardness of heart, after he puts his trust in Allaah and resigns himself to the fact that he faces a struggle to achieve his goal:
Pondering the meanings of the Qur’aan, which Allaah has revealed to explain everything and as a Light by which He guides whomever He wills of His slaves. There is no doubt that it contains a powerful and effective cure. Allaah says (interpretation of the meaning): “And We send down from the Qur’aan that which is a healing and a mercy to those who believe…” [al-Isra’ 17:82]. The method of treatment is to think and ponder its meanings.
The Messenger of Allaah (peace and blessings of Allaah be upon him) used to ponder the meanings of the Book of Allaah and recite it when he stood in prayer at night (qiyaam al-layl). On one occasion, he stood in prayer at night and recited one single aayah from the Book of Allaah whilst he was praying, and he did not go any further than that (one aayah) until morning. The aayah in question was (interpretation of the meaning): “If You punish them, they are Your slaves, and if You forgive them, verily You, only You, are the All-Mighty, the All-Wise.” [al-Maa’idah 5:118]. (Reported by Ahmad, 4/149; see also Sifat al-Salaah by al-Albaani, p. 102).
He (peace and blessings of Allaah be upon him) used to ponder the meaning of the Qur’aan, to the greatest extent. Ibn Hibbaan reported in his Saheeh with a jayyid isnaad from ‘Ataarah, who said: “‘Ubayd-Allaah ibn ‘Umayr and I entered upon ‘Aa’ishah (may Allaah be pleased with her) and ‘Ubayd-Allaah ibn ‘Umayr said: ‘Tell us of the most wonderful thing you saw on the part of the Messenger of Allaah (peace and blessings of Allaah be upon him).’ She wept and said, ‘He got up one night (to pray) and said, “O ‘Aa’ishah, leave me to worship my Lord.” I said, “By Allaah, I love to be near you, and I love what makes you happy.” He got up, purified himself and stood up to pray, and he kept weeping until his lap got wet, then he wept and kept weeping until the ground got wet. Bilaal came to call the adhaan for him, and when he saw him weeping, he said, “O Messenger of Allaah, are you weeping when Allaah has forgiven all of your sins, past and future?” He said, “Should I not be a thankful slave? This night some aayaat have been revealed to me, woe to the one who reads them and does not think (about their meaning). Among them is (interpretation of the meaning): Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding, those who remember Allaah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth…” [Aal ‘Imraan 3:190-191].”’” (Al-Silsilat al-Saheehah, 1/106). This indicates that it is obligatory to ponder the meaning of these aayaat.
The Qur’aan speaks of Tawheed, and contains promises of reward, threats of punishment, rules and regulations, reports, stories, etiquette and good morals, and its effects on the heart are various. Some soorahs fill the heart with fear more than others, as is indicated by the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “(Soorat) Hood and its sisters made me grey before my time.” (al-Silsilat al-Saheehah, 2/679). According to another report: “Hood and al-Waaqi’ah and al-Mursalaat and ‘amma yatasaa’aloon and Idha’l-shamsu kuwwirat” (Reported by al-Tirmidhi, 3297; al-Silsilat al-Saheehah, no. 955). The Prophet’s hair turned grey because of what these soorahs contain of the realities of faith and great responsibilities, which filled his heart and had a visible effect on his hair and body. “So stand (ask Allaah to make) you firm and straight (on the religion of Islamic Monotheism) as you are commanded and those (your companions) who turn in repentance (unto Allaah) with you…” [Hood 11:112 – interpretation of the meaning].
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