Increase and Decrease of Faith

The Prophet (may Allah's peace and blessings be upon him) informed that no prophet had been sent by Allah to a nation before him except that he had close friends, supporters, and sincere fighters from among his nation who were qualified to succeed him, adopting his way and following his command. These righteous predecessors would, then, be succeeded by people who were void of goodness; claiming what they did not practice and practicing what they were not commanded to do. Whoever strives against them with his hand is a believer, whoever strives against them with his tongue is a believer, and whoever strives against them with his heart is a believer, but beyond that, there is no mustard seed's weight of faith.

1. Encouraging the struggle against those who violate the Shariah with their words and deeds.
2. The heart's failure to disapprove of evil indicates the weakness or loss of faith.
3. Allah Almighty facilitates for the prophets those who convey their message after them.
4. Whoever seeks salvation must follow the prophets' methodology because every way other than theirs leads to destruction and misguidance.
5. As the time gap separating people from the time of the Prophet (may Allah's peace and blessings be upon him) and that of his Companions (may Allah be pleased with them) grows bigger, people become more liable to abandoning the Sunnah, following their whims, and introducing religious innovations.
6. Clarifying the levels of Jihad and how it should be carried out with the hand for whoever is capable of change, like the guardians, rulers, and leaders; with the words through demonstrating and advocating the right; and with the heart through disapproving evil, refraining from loving it or being content with it.
7. It is obligatory to enjoin good and forbid evil.

صحيح مسلم (1/ 69) (50). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 276). تطريز رياض الصالحين، لفيصل آل مبارك (ص148). كنوز رياض الصالحين، لمجموعة من الباحثين (4/ 16). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 209).

The Prophet (may Allah's peace and blessings be upon him) informs that faith consists of many branches and elements comprising various deeds, beliefs, and words. And he states that the best and most sublime among the elements of faith is to say "there is no god but Allah" while knowing its meaning and acting according to it - that Allah is the One true God Who is worthy of worship, alone, and apart from all else. And that the lowest act of faith is to remove any object harmful to people from their ways. Then, the Prophet (may Allah's peace and blessings be upon him) informed that modesty is one of the elements of faith, and it is a character trait that prompts one to do what is good and deters him from doing what is evil.

1. Faith comprises various levels, some of which are higher than others.
2. Faith consists of words, deeds, and beliefs.
3. Modesty towards Allah entails that He should not see you where He prohibited you from, or miss you where He commanded you to be.
4. Mention of the number does not mean faith is limited to these, but it indicates that the acts of faith are many. In fact, the Arabs may specify a number for something without intending to negate other than that.

صحيح البخاري (1/ 11) (9). صحيح مسلم (1/ 63) (35). نزهة المتقين شرح رياض الصالحين (1/ 154). شرح رياض الصالحين، لابن عثيمين (2/ 169). تطريز رياض الصالحين، لفيصل آل مبارك (ص106). بهجة الناظرين شرح رياض الصالحين، لسليم لهلالي (1/ 205).

The Prophet (may Allah's peace and blessings be upon him) informed that a true and perfect Muslim is the one from whose tongue Muslims are safe, so he does not insult, curse, or backbite them and does not hurt them with his tongue in any way. They are also safe from his hand, as he does not assault them or take their properties wrongfully, or the like. As for the emigrant, he is the one who abandons what Allah Almighty has prohibited.

1. One's Islam is perfect only when he does not harm others physically or morally.
2. The tongue and the hand were mentioned in particular given their frequent mistakes and harms, as they are the source of most of the evil.
3. Encouraging the abandonment of sins and adherence to the commands of Allah Almighty.
4. The best Muslims are those who fulfill the rights of Allah Almighty and the rights of the Muslims.
5. Assault could be verbal or physical.
6. The perfect emigration is abandoning what Allah Almighty has forbidden.

صحيح البخاري (1/ 11) (10). صحيح مسلم (1/ 65) (40). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 236). شرح رياض الصالحين، لابن عثيمين (2/ 511). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 306).

The Prophet (may Allah's peace and blessings be upon him) commands that evil deeds - they are everything prohibited by Allah and His Messenger - should be changed, according to one's ability. So, if one sees some evil deed, he should change it with his hand, if he has the ability to do so. If he is unable to do this, then he should change it with his tongue, by forbidding the one who commits it, demonstrating its harm to him, and guiding him to goodness instead of that evil. If he is unable to fulfill this level, then he should change it with his heart, by disliking that evil deed and determining to change it if he has the ability. Changing evil deeds with the heart is the lowest level of faith in this regard.

1. This Hadīth is a key source in outlining the levels of changing evil deeds.
2. We are enjoined to adopt gradation in forbidding evil deeds, each according to his capacity and ability.
3. Forbidding evil deeds is a fundamental element in religion, and it does not cease to be due upon everyone. Rather, every Muslim is obligated in accordance with his ability.
4. Enjoining what is right and forbidding what is evil is one of the characteristics of faith, and faith increases and decreases.
5. For forbidding evil, it is required to know that the act in question is evil.
6. For changing something evil, it is required that this does not lead to greater evil.
7. Forbidding evil has certain etiquettes and requirements that should be learned by Muslims.
8. Forbidding evil needs a Shar‘i policy, knowledge, and insight.
9. The lack of disapproval of something evil within the heart is an indication of weak faith.

صحيح مسلم (1/ 69). جامع العلوم والحكم (2/245). المعين على تفهم الأربعين (ص 393). شرح الأربعين النووية للعثيمين (ص: 336). البحر المحيط الثجاج (2/204). فتح القوي المتين للعباد (ص 116).

The Prophet (may Allah's peace and blessings be upon him) points out the merit of entering Islam. He who embraces Islam and becomes a committed, sincere, and truthful Muslim will not be punished for the sins he committed during jāhiliyyah. In contrast, he who does wrong after entering Islam, by being a hypocrite or renouncing Islam, will be punished for what he did both during his period of disbelief and after entering Islam.

1. The Companions (may Allah be pleased with them) were concerned and fearful about the deeds they committed during jāhiliyyah.
2. We are urged to hold fast to Islam.
3. The Hadīth points out the merit of entering Islam and that it expiates the previous sins.
4. Apostates and hypocrites will be punished for all the deeds they committed during jāhiliyyah and for all the sins they perpetrated after entering Islam.

صحيح البخاري (9/ 14) (6921). صحيح مسلم (1/ 111) (120). مشارق الأنوار على صحاح الآثار (2/229). الكواكب الدراري (24/43). عمدة القاري شرح صحيح البخاري (24/ 76).

A group of the Prophet's Companions came and asked him about thoughts that came to their minds, and they found it too grave to utter them due to their ugliness and repulsiveness. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: This which you experienced is the clear faith and certitude that prompts you to stave off what Satan throws into your hearts and to refrain from uttering it because you consider it to be too serious. As such, Satan could not dominate your hearts, unlike others whose hearts have been overcome by Satan, and he faces no pushback and resistance from them.

1. The Hadīth highlights the weakness of Satan towards the believers, as he is unable to do anything except a whisper.
2. We should not believe or accept the bad thoughts coming to our minds, for these are whisperings from Satan.
3. Satan's whisperings do not harm the believer; however, he should seek refuge with Allah from his whisperings and desist from going too far with them.
4. A Muslim should not remain silent about things confusing to him regarding his religion. He should ask about them.

صحيح مسلم (1/ 119) (132)، معالم السنن (4/174)، المفهم للقرطبي (1/344)، شرح النووي على مسلم (2/154)، البحر المحيط الثجاج (3/622).

The Prophet (may Allah's peace and blessings be upon him) says that faith wears out and weakens in the Muslim's heart as new clothing is worn out with long use. This stems from lethargy in worship or the commission of sins and indulgence in desires. So, the Prophet (may Allah's peace and blessings be upon him) instructed us to supplicate to Allah Almighty to renew our faith by performing our obligations and frequently remembering Him and asking Him for forgiveness.

1. The Hadīth urges us to ask Allah Almighty for steadfastness and renewal of faith in our hearts.
2. Faith comprises words, deeds, and beliefs, and it increases by good deeds and decreases by sins.

المستدرك على الصحيحين للحاكم (1/ 45) (5)، المعجم الكبير للطبراني (13/ 36) (84)، النهاية في غريب الحديث والأثر، ص(282)، النهاية (1/316)، فيض القدير (2/323)، التنوير شرح الجامع الصغير (3/434).

The Prophet (may Allah's peace and blessings be upon him) informs that a believer who has true Imān (faith) and whose heart is reassured by it will find and perceive in his heart expansion, spaciousness, joy, sweetness, and pleasure of being close to Allah Almighty - if he is pleased with three things: First: He is pleased with Allah as Lord. This is when his heart is in relief about what comes to him from Allah in accordance with Lordship, like the division of sustenance and circumstances. So, he finds no discontentment in his heart with any of that and does not seek a lord other than Allah Almighty. Second: He is pleased with Islam as a religion, by being content with the duties and obligations ordained by Islam and not seeking a path other than Islam. Third: He is pleased with Muhammad (may Allah's peace and blessings be upon him) as a Messenger, by being happy and pleased with everything he brought, without hesitation or doubt. He does not follow any course unless it is consistent with the guidance of the Prophet (may Allah's peace and blessings be upon him).

1. Imān has a sweetness and taste that is felt by the heart, just as the sweetness of food and drink is tasted by the mouth.
2. The body does not taste the sweetness of food and drink except when it is healthy, and so is the heart; if it is free from the disease of misleading desires and forbidden lusts, it tastes the sweetness of Imān. But when it becomes sick and ill, it does not find the sweetness of Imān; rather, it may find sweetness in such desires and sins that lead to its destruction.
3. When a person is pleased with something and approves of it, it becomes easy for him and he finds no difficulty in anything of it. He rejoices in everything that comes with it and his heart is filled with joy. Likewise, when Imān enters the heart of a believer, obedience to his Lord becomes easy for him and his soul becomes pleasant to him and he finds no hardship in its suffering.
4. Ibn al-Qayyim said: This Hadīth includes contentment with Allah's Lordship and Divinity, contentment with His Messenger and obedience to him, and contentment with His religion and submission to it.

صحيح مسلم (1/ 62) (34)، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (2/ 11)، إكمال المعلم بفوائد مسلم (1/ 270).