The Heart Softeners - Obedience to Allaah brings provision.

I am thirty years old. I was sinning till five years ago, yet I was
praying. Then I got married and travelled to France. Many problems
happened to me and I found that the only solution is to return to
Allah and repent. So I repented, all praise be toAllah. I started
memorising Quraan and seeking Islamic knowledge. I fast the optional
fasting along the year, I do not miss any prayer in the masjid except
rarely; I did not miss the first takbeera ofany salah for forty days.
All praise be to Allah as He should be praised. As a result of this,
my circumstances improved a lot, and I felt a very bigpositive change
in myself as well. The more I obey, the more Allah blesses me, Allah
is watching, He knows I amtruthful.
The problem is that I donot know why I am exerting effort in
worship; is it for the gain of the hereafter or for worldly benefits?
If I give in charity for example, I am not sure ifI am really seeking
the pure reward or because I know that Allah will bless me with much
more than what I gave in charity. I started doubting myself, am I
hypocrite?.
Praise be to Allaah.
I congratulate you, my brother, on having been guided to repent to
Allaah and come back to the right path. That is a blessing that has
been bestowed upon you for which you should be thankful, because it is
the aim of every believer, and this is the most important thing in
this world and the Hereafter. Ibn al-Qayyim (may Allaah have mercy on
him) said: Allaah doesnot grant His love to the penitents but they
become the elite of people before Him. Wereit not that repentance is a
word that encompasses all the lawsof Islam and truths of faith, the
Lord would notrejoice so greatly over the repentance of His slave. End
quote.
Madaarij al-Saalikeen (1/343)
The fact that the harder you strove in worship, the more means of
finding halaal provision became available to you shows that fearing
and obeying Allaah brings provision, as Allaah says (interpretation of
the meaning):
"And whosoever fears Allaah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine"
[al-Talaaq 65:2-3]
Similarly, sin brings poverty. A person may be deprived of
provisionbecause of sins that he commits. Nothing brings provision
like doing acts of obedience and avoiding sins. But you have to pay
attention to your intention before you start to act, so that the
motive for doing good in the first place will be to seek the pleasure
of Allaah, and you should keep an eye on your intention and guard
against it being corrupted during and after the action, so that you
can rid it of self-admiration, showing off, and seeking praise and
status in people's hearts because of it, and avoid doing it because of
whatit brings you of good things in such a way thatif your provision
was reduced you would stop doing it. These are all things that are
contrary to sincerity and spoil acts of obedience.
Ibn al-Qayyim (may Allaah have mercy on him) said: The things that
spoil and cancel out good deeds are too many to list. What matters is
not the deed; what matters is protecting the deed from that which
would spoil it and cancel it out. End quote.
Al-Waabil al-Sayyib (p. 20)
It should be noted that ifa person's intention in doing acts of
worship is to seek the pleasure of Allaah and His reward in the
Hereafter, and he also intends to seek the immediate reward of
obedience in this world, such as ample provision, a good life and so
on, there is nothing wrong with that.
Allaah has encouraged us to obey Him and to avoid disobeying Him, by
mentioning that reward in this world, which indicates that there is no
blame on the believer if he seeks that.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: If a person
intends two good thingsby his action: the good of this world and the
good of the Hereafter, there is nothing wrong with that [i.e., no
blame and no sin on him] because Allaah says (interpretation of the
meaning):
"And whosoever fears Allaah and keeps his duty to Him, He will make a
way for him to get out (from every difficulty).
3. And He will provide him from (sources) he never could imagine"
[al-Talaaq 65:2-3]
al-Qawl al-Mufeed (2/244)
Do not let the Shaytaan tell you that you are a hypocrite or
insincere, because his aim is to divert you from doing righteous deeds
and to lead you astray from the path of good. Do not let your motive
in doing acts of obedience be the provision that they bring, in such a
way thatif the benefits were to dry up you would stop doing them.
Rather make your deeds sincerely for your Lord, and thank Him for the
good things that He has bestowed on you:
"And (remember) when your Lord proclaimed: 'Ifyou give thanks (by
accepting Faith and worshipping none but Allaah), I will give you more
(of My Blessings); but if you are thankless (i.e. disbelievers),
verily, My punishment is indeedsevere'"
[Ibraaheem 14:7]
And Allaah knows best.

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Explanation of soorah An-Nasr

In the name of Allaah, theMost Beneficent, the MostMerciful.
Almighty Allaah Says (what means): "When the victory of Allaah has
come and the conquest [of Makkah]. And you see the people entering
into the religion of Allaah in multitudes. Then exalt [Him] withpraise
of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting
of repentance." [Quran: 110:1-4]
Explanation:
Imaam At-Tirmithi related from Anas Ibn Maalik that the Messenger once
asked a man: "Are you married?" He replied:"No, I swear by Allaah, O
Messenger of Allaah! For Ihave nothing, so how can I marry?" He
askedthe man: "Do you not have: "Say: `He is Allaah, the One."'[i.e.,
Soorah Al-Ikhlaas]?" The man replied: "Certainly!" He said: "It is
(equivalent to)one third of the Quran." Then he asked: "Do you not
have: "When the victory of Allaah has come and the conquest [of
Makkah]" [i.e., SoorahAn-Nasr]?" The man replied: "Certainly!" The
Prophet then said: "It is (equivalent to) one quarter of the Quran."
`Ubaydullaah Ibn `Abdullaah Ibn `Utbah narrated that Ibn `Abbaas said
to him:"Do you know which Soorah (chapter) was thelast to be revealed
from the Quran?" I replied:"Yes, and it was (what means): "When the
victory of Allaah has come and the conquest [of Makkah]."" He said:
"You are right."
Abu Bakr Al-Bazzaar and Al-Bayhaqi both narrated from Ibn `Umar that
he said: "This Soorah was revealed to the Messenger of Allaah during
the days of Tashreeq (i.e., the 11th, 12 th and 13th of Thu'l-Hijjah)
and he knew that it was his farewell address. He called for his
riding-camel, and when he had travelled some way on it, he stood and
addressed the people with his famous farewell speech. According to
Imaam Al-Bayhaqi Ibn `Abbaas said: "This Soorah was revealed,
following which the Messenger of Allaah summoned his daughter Faatimah
and said to her: " It heralds my death." At this, Faatimah began to
cry; but she laughed when he said: "Have Patience, for you are the
first of my family who will join me." [Muslim]
Imaam At-Tabaraani related on the authority of Ibn `Abbaas that he
said: "When the Soorah: "When the victory of Allaah has come and the
conquest [of Makkah]." was revealed, it heralded to Allaah's Messenger
that his death was near, and so he intensified his preparations for
the Hereafter (by increasing his prayers, fasting, supplicating etc.);
after embarking upon this, he said: " The conquest and the help of
Allaah have come, andthe people of Yemen have come." A man asked: "O
Messenger of Allaah! Whoare the people of Yemen ?" He replied: "A
people who are gentle-hearted and moderate in their ways: faith is in
Yemen ; fiqh (understanding of Islam) is in Yemen ." [Al-Bukhaari]
It has been confirmed from Ibn `Abbaas that the Messenger of Allaah
said on the day of the conquest of Makkah: "There is no Hijrah (i.e.
emigration) after the conquest, but there is Jihaad and Niyyah (pure
intention) and if you are called upon, then respond to the call."
[Al-Bukhaari & Muslim]
Masrooq said: "I heard`Aa'ishah saying that the Messenger of Allaah
would repeat: " Glorified be Allaah and all praise be to Him,I ask
Allaah's forgiveness and I turn to Him in repentance." He continued:
"Indeed, my Lord has informed methat I will see a sign amongst my
people, and He ordered me, if I do seeit, to glorify His praises and
ask His forgiveness, and I have seen it, (it is): 'When the victory of
Allaah has come and the conquest [of Makkah]. And you see the people
entering into the religion of Allaah in multitudes. Then exalt [Him]
with praise of your Lord and ask forgiveness of Him. Indeed, He is
ever Accepting of repentance.'"" [Muslim]
Umm Salamah said:"Towards the end of his life, the Messenger of Allaah
would not stand, nor sit, nor depart,nor arrive, without saying: "Most
Glorified is Allaah and all praise is due to Him." So I said to him:
"O Messenger of Allaah! I have observed you frequently glorifying
Allaah and praising Him." He said: "I was ordered to do it." Then he
said: "When the victory of Allaah has come and the conquest [of
Makkah]..." (to the end of the Soorah)." What is meant by 'the
conquest' is the conquestof Makkah. The people ofArabia were slow in
answering the call to Islam until the fall of Makkah, then they
entered the Religion of Allaah in crowds and within two years, the
whole of Arabia became unified in faith and all the tribes of Arabia
embraced Islam.
Imaam Al-Bukhaari reported that when Makkah was conquered, delegations
from all the tribes of Arabia came to the Messenger of Allaah to
declare their allegiance to Islam, whileprior to it, they were slow to
embrace Islam.
Imam Ahmad narrated on the authorityof the neighbour of Jaabir Ibn
`Abdullaah may Allaah be pleased him that he (i.e., the neighbour)
said: "I once returned from a journey and Jaabir Ibn `Abdullaahcame to
me and greeted me. I began to talk with him about the disunity ofthe
people and their innovations (in religion). Jaabir then began to cry
and said: "I heard Allaah'sMessenger say: "Indeed, the people entered
the Religion of Allaah in crowds and they will abandon it in crowds."

Prophet Muhammad's justice and equality

The Prophet asked people to be just and kind. As the supreme judge and
arbiter, as the leader of Muslims, as generalissimo of a rising power,
as a reformer andapostle, he had alwaysto deal with people and their
affairs. He had often to deal with mutually inimical and warring
tribes when showing justice to one carried the danger of antagonizing
the other, and yet he never deviated from the path of justice. In
administering justice, he made no distinction between believers and
nonbelievers, friends andfoes, high and low. From numerous instances
reported in the traditions, a few are given below.
Sakhr, a chief of a tribe, had helped the Prophet greatly in the siege
of Taaif, for which he was naturally obliged to him. Soon after, two
charges were brought against Sakhr: one by Mugheerah of illegal
confinement of his (Mugheerah's) aunt and the other by Banu Saalim of
forcible occupation of his spring by Sakhr. In both cases, he
decidedagainst Sakhr and made him undo the wrong. [Abu Daawood]
Abdullaah Ibn Sahl was deputed to collect rent from Jews of Khaybar.
His cousin Mahisah accompanied him but, on reaching Khaybar, they had
separated. Abdullaah was waylaid and done to death. Mahisah reported
this tragedy to the Prophet but as there were no eye-witnesses to
identify the guilty, he did not say anything to the Jews and paid the
blood-money out of the state revenues. [Al-Bukhaari]
A woman of the Makhzoom family with good connections was found guilty
of theft. For the prestige of the Quraysh, some prominentpeople
including Usaamah Ibn Zayd interceded to save her from punishment. The
Prophet refused to condone the crime and expressed displeasure saying:
"Many a community ruined itself in the past as they only punished the
poor and ignored the offences of the exalted. By Allaah,if Muhammad's
(My) daughter Faatimah would have committed theft, her hand would have
been severed." [Al-Bukhaari]
The Jews, in spite of theirhostility to the Prophet were so impressed
by his impartiality and senseof justice that they used to bring their
cases to him and he decided them according to Jewishlaw. [Abu Daawood]
Once, while he was distributing the spoils of war, people flocked
around him and one manalmost fell upon him. He pushed the men with a
stick causing a slight abrasion. He was so sorry about this that he
told the man that he could have his revenge, but the man said: "O
messenger of Allaah, I forgive you." (Abu Daawood)
In his fatal illness, the Prophet proclaimed in a concourse assembled
athis house that if he owed anything to anyone the person concerned
could claim it; if he had ever hurt anyone's person, honor or
property, he could have his price while he was yet in this world. A
hush fell on the crowd. One man came forward to claim a few Dirhams
which were paid at once.[Ibn Hishaam]
Equality
Muhammad asked people to shun notions ofracial, family or any
otherform of superiority basedon mundane things and said that
righteousness alone was the criterion of one's superiority over
another. It has already been shown how he mixed with everyone on equal
terms, how he ate with slaves, servants and the poorest on the same
sheet (a practice that is still followed in Arabia), how he refused
all privileges and worked like any ordinarylaborer. Two instances may,
however, be quotedhere:
Once the Prophet visited Sa'd Ibn 'Ubaadah . While returning, Sa'dsent
his son Qays with him. The Prophet asked Qays to mount his camel with
him. Qays hesitated out of respect but the Prophet insisted: " Either
mount the camel or go back." Qays decided to go back. [Abu Daawood]
On another occasion he was traveling on his camel over hilly terrain
with a companion, Uqbah Ibn 'Aamir . After going some distance, he
asked 'Uqbah to ride the camel, but Uqbah thought this would be
showing disrespect to the Prophet . But the Prophet insisted and he
had to comply. The Prophet himself walked on foot as he did not want
to put too muchload on the animal. [An-Nasaa'ee]
The prisoners of war of Badr included Al-'Abbaas,the uncle of the
Prophet . Some people were prepared to forgo their shares and remit
the Prophet's ransom but he declined saying that he could make no
distinctions. [Al-Bukhaari]
During a halt on a journey, the companions apportioned work among
themselves for preparing food. The Prophet took upon himself the task
of collecting firewood. His companions pleaded that they would do it
andthat he need not take the trouble, but he replied: "It is true, but
I do not like to attribute any distinction tomyself. Allaah does not
like the man who considers himself superior to his companions."
[Az-Zarqaani]

Amending the wife

The household is a huge institution which contains many
sub-institutions, like the institution of upbringing, the institution
of supplies and food, the institution of social relations, and the
institution of entertainment. The wife heads allof these institutions.
It is of no significance to try to amend the household without
amending thewife, and to amend the wife is to amend the entire
household. In confirmation of that, Allaah The Almighty Says (what
means) relating about Zakariyya (Zechariah) : } And amended for him
his wife. { [Quran 21:90] Inhis commentary on this verse, Ibn 'Abbaas
said, "Her speech was tough, thereupon Allaah The Almighty amended it.
It is also said that He made her capable of giving birth to children
and of good character." [At-Tabari]
The husband should be mainly concerned with amending, educating, and
teaching his wife, as well as improving her character. That is the
significanceof the Hadeeth narrated on the authority of 'Abdur-Rahmaan
ibn 'Awf from the Prophet, , where he said: "If the woman offers the
five [obligatory] prayers, observes the fasts of the month [of
Ramadhaan that is enjoined upon her], maintains her chastity, and
obeys her husband, it would be said to her: 'Enter Paradise from
whichever ofits gates you like.'" [Ahmad]
The command given to the wife to obey her husband puts great
responsibility on the husband, as it makes it incumbent upon him to
order her to do what Allaah The Almighty orders him to do. Then, it is
due upon the husband to endeavor to rescue his household from
destruction and to restore to his wife her power and capability to
raise the desiredgeneration.
The way to amend the wife
There are many practical steps to amend one's wife, including:
The first step
The correct understanding of the Quranic verse and Prophetic Hadeeths
that shed light on family relations form the first step towards
achieving this goal. From among those Hadeeths , wemay mention the
following:
It is narrated on the authority of Abu Hurayrah that the Messenger of
Allaah, , said: "Treat women kindly, for a women is created from a
rib, andthe most curved portion of the rib is its upper portion; so,
if you try to straighten it, it will break, and if you leave it as it
is, it will remain crooked. So treat women kindly." [Al-Bukhaari and
Muslim]
Some people think that this Hadeeth adopts a problematic argument:
"Islam tells us that 'woman has been created from a crooked rib, in
such a way that if you come to straighten it, you would break it'. At
the same time, the husband is required to amend his wife under the
pretextthat 'if you leave it [the rib], it would remain crooked."
The truth of the matter is that there is no difficulty in this issue.
Amending one's wife depends upon three important points:
Patience : } And enjoin prayer upon your family [and people] and be
steadfast therein. { [Quran 20:132]
Leniency : "Leniency is never found in anything but that it adorns
it." [Muslim] Both leniencyand patience are the fundamental parts of
amending anything, and should they gather together, they bring about
amendment in the best way.
Understanding : i.e. understanding the nature of the woman and her way
of thinking, as her priorities differ from thoseof the man. A wise man
is he who could accommodate his priorities and those of his wife.
Here, two points should be made clear to the husband:
A man fails when he starts to imitate the woman, and the woman fails
when she starts to imitate the man.
Familial life affairs are divided into two groups:
Some in which the woman has authority and the right to take decisions,
and those matters usually pertain to the house like the arrangement of
it, and giving it the touch of beauty. Henceforth, it is due upon the
man not to interfere in all things,lest he would spoil the world of
the woman.
Others are in connection with thedecision that is up to the man, while
preserving her right of consultation and expressing her opinion. That
is, in some affairs, the woman should be given full freedom,
particularly in those pertaining to the house; and other affairs
should be undertaken by the man. In this way, all life affairs may be
addressed suitably.
Islam does not require the husband to alter the priorities of his wife
and her feminine nature. Rather, it does not want him to be strict
with these priorities to the extent that the feminine identity is
removed from them, nor should those priorities lead the way for him
and his entire family.
It is narrated on the authority of Abu Hurayrah that the Messenger of
Allaah, , said: "No believing man should hate a believing woman [his
wife] for if he hates a characteristic in her, he would like another
in her." [Muslim] The meaning of this Hadeeth is also included in the
former one, i.e. a woman might do something that would disturbher
husband; however, he shouldnot dislike her, but rather to reduce her
crookedness he has toentrust to her some affairs, whilekeeping the
whole matter under his observation.
There is a Quranic verse that talksabout the responsibility of the man
in amending his wife. Allaah The Almighty Says (what means): } And
enjoin prayer upon your family [and people] and be steadfast therein.
We ask you notfor provision; We provide for you,and the [best] outcome
is for [those of] righteousness. { [Quran 20:132]
Many a man engages in securing sustenance for his family but forgets
the great mission of enjoining upon them to offer prayer and do what
is necessary for life to be upright according tothe requirements of
Sharee'ah . Prayer is mentioned here in this verse because of its
great importance.
The second step
The husband should endeavor to enhance his wife's scientific and
educational level. This is of great importance for the wife. Many men
are too reluctant to help add to the young women they have married by
assisting in improving and introducing worthy traits. They want that
they take the wife from her family being an epitome of perfection,
being just as they like them to be, without contributingto building
her personality. Furthermore, they are not willingto accept in their
wives any flaw or mistakes.
Before a man blames his wife for her slips, he has to teach, educate
and prepare her in order to be a good, righteous mother, and which
mission is more vital than this?
Many men do not sit with their wives to teach them, although the
Prophet, , said: "The best of you is he who is best to his wife."
[At-Tirmithi and Abu Daawood] That applies not only to service and
co-operation in thehouse, but also to raising the wife's religious,
knowledge and intellectual levels.
The third step
He should treat her in such a way as makes her feel the affection and
mercy with which Allaah The Almighty described marriage in Islam when
He Said (what means): } And of His Signs is that He created for you
from yourselves mates that you may find tranquility in them; and He
placed between you affection andmercy. Indeed in that are signs for a
people who give thought. { [Quran 30:21]
This is the shortest way to amend a wife. Kind people know for certain
the effect of kindness on others.
The fourth step
A husband has to respect his wife's dignity before her family and,
more particularly, before his family. This can deeply influence her,
which would make her readier to accept change for the better.
These four steps and others are included under a single Quranic
command (that means): } Advise them. { [Quran 4:34] To understand her
disposition, enhance her knowledge, and dealwith her kindly are all
included under the concept of advising and kind treatment commanded by
Allaah The Almighty in the verse (that means): } Keep [her] inan
acceptable manner. { [Quran 2:229]
It is a great mistake of a man to try to amend his wife by
invertingthe sequence that is mentioned in the verse in which Allaah
The Almighty Says (what means): } Men are in charge of women by [right
of] what Allaah has given one over the other and what theyspend [for
maintenance] from their wealth. So righteous women are devoutly
obedient, guarding in [the husband's] absence what Allaah would have
them guard. But those [wives] from whom you fear arrogance - [first]
advise them; [then if they persist], forsake them in bed;
and[finally], strike them. But if they obey you [once more], seek no
means against them. Indeed, Allaah is Ever Exalted and Grand. { [Quran
4:34]
Some husbands begin the process of amending their wives by forsaking
them in bed or by striking them, forgetting that they should come upon
the first and essential stage, i.e. that of advising and instruction.
That inverted sequence of amendmentnecessarily leads to unrecoverable
aversion and a fracture that would be difficult torepair.

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